Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1But if he does not find such, he may descend into any water. 11. While he makes him descend into the water, he bids him say, ‘Homage be to Varuza: downtrodden is Varuza’s snare!’ thus he delivers him from every snare of Varuza, from every (infliction ') of Varuza. 12. Thereupon, taking ghee in four ladlings, and throwing down a kindling-stick (on the water), he offers thereon, with (V4g. S. VIII, 24), ‘The face of Agni, the waters, have I entered, escaping from the power of demons, O son of the waters! In every homestead offer thou the log, O Agni! let thy tongue dart forth towards the ghee,—Hail!’ 13. Now, once on a time, the gods made so much of Agni, as would go in’, enter the water, in order that the evil spirits should not rise therefrom; for Agni is the repeller of evil spirits. It is him he kindles by this kindling-stick and by this nidhana (finale, or concluding word of the Saman). According to K4ty. X, 8,16, 17 the S4man is chanted thrice, viz. in starting from the Aatvala, midway, and at the water-side. 1 Or guilt against Varuna. See p. 221, note 1. 2 Agner yavad va yavad va. Cf. p. 371, note 3. 382 SATAPATHA-BRAHMANA. oblation, thinking ‘On the kindled (fire) will I offer to the gods!’ 14. Then, having taken ghee a second time in four ladlings, and having called for the (Agntdhra’s) Srausha?, he says, ‘Pronounce the offering prayer to the Kindling-sticks!’ He offers four foreofferings, omitting that to the Barhis '—the Barhis being offspring, and the expiatory bath belonging to Varumva—lest Varuna should seize upon his offspring. This is why he offers four fore-offerings, omitting that to the Barhis. 15. Then follows a cake on one potsherd for Varuza. For whatever sap there had been in him (Soma), that sap of his he has produced (extracted) for the offerings. Now that body: there is no sap in it. But the cake is sap: that sap he puts into it. Thus he unites him with that sap, and so produces him from it,—he (Soma), even when produced, produces him (the sacrificer): hence there is a cake on one potsherd for Varuma. 16. Having made an ‘underlayer’ of ghee (in the offering-spoon), he says, while making the cuttings from the cake’, ‘ Recite (the invitatory prayer) to Varuza!’ Here now some make two cuttings from the Soma-husks, but let him not do so; for that (heap of husks) is an empty body, unfit for offering. He makes two cuttings (from the cake) and bastes them once with ghee, and anoints (replenishes the places whence) the cuttings (have been made). Having called for the Srausha/, he says, ‘ Recite the 1 For the usual five prayagas, see I, 5, 3, 8-13. * As a rule, cakes on one potsherd are to be offered entire. The present cake, however, is to be an exception, and the usual two portions are to be cut from it. See part i, p. 192, note. Iv KANDA, 4 ADHYAYA, 5 BRAHMANA, 19. 383 offering prayer to Varuza!’ and offers as the Vasha¢ is uttered.
2* As a rule, cakes on one potsherd are to be offered entire. The present cake, however, is to be an exception, and the usual two portions are to be cut from it. See part i, p. 192, note. Iv KANDA, 4 ADHYAYA, 5 BRAHMANA, 19. 383 offering prayer to Varuza!’ and offers as the Vasha¢ is uttered. 17. Then, having made an underlayer of ghee, he says, while putting the (remainder of the) cake (into the spoon), ‘ Recite the invitatory prayer to Agni and Varuaa!’ This is for (Agni) Svish¢akvzt!; and as to why he does not say ‘To Agni,’ it is lest Varuna might seize upon Agni. If before he has cut twice from the Soma-husks, he now does so once, but if (he did) not, he need not heed it. He then bastes it twice with butter on the upper side; and having called for the Srausha¢, he says, ‘ Recite the offering prayer to Agni and Varuza!’ and offers as the Vasha‘ is uttered. 18. Now these are six oblations; for there are six seasons in the year, and Varumza is the year: hence there are six oblations. 19. This is the course of the Adityas?; and these Yagus, they say, belong to the Adityas. Let (the Adhvaryu) endeavour to perform as much of it as is his (the sacrificer’s) wish. And if the sacrificer tell him to do otherwise, then he should do otherwise. He may also perform those same four fore-offerings, —omitting that to the Barhis—two butter-portions, (the oblations of cake) to Varuza and Agni-Varuaa, and two after-offerings,—omitting the one to the Barhis ;—this makes ten. Now the virag consists See I, 7, 3, 7 8eG. * Professor Weber, Ind. Stud. X, p. 393, refers us to XIV, 9, 4, 33, where it is stated that the Vagasaneyin Adhvaryu has to study the Yagus of the Aditya Rishi. One might also be inclined to think that, by ‘ Adityanam ayanam’ and ‘ Angirasim ayanam’ the author intended to connect the Agnishfoma with the sacrificial sessions designated by those terms, for which see Asv. Sr. XII, 1-2; Ait. Br. IV, 17, with Haug’s notes. 384 SATAPATHA-BRAHMANA. of ten syllables, and the sacrifice is virag: thus he makes the sacrifice to be like the virag. 20. This is the course of the Angiras. Having performed the offerings either way, (the Adhvaryu) makes the pot, in which the husks are, float with (Vag. S. VIII, 25), ‘In the ocean, in the waters, is thy heart (O Soma)’—for the ocean is the waters, and water is sap: that sap he now puts into him (Soma), and thus he unites him with that sap, and ‘ produces him therefrom; and he (Soma), even when produced, produces him (the sacrificer) ;—‘ May the plants and the waters unite with thee!’— thereby he puts two kinds of sap into him, that which is in plants, and that which is in water,—‘that we may serve thee, O lord of the sacrifice, in the singing of praises and the utterance of worship}, with Sv4ha!’ Whatever is good in the sacrifice, that he thereby puts into him.
321. Thereupon, letting it go, he stands by it with (Vag. S. VIII, 26), ‘Ye divine waters, this is your child,—for he (Soma) indeed is the child of the waters,—‘ bear ye him, well-beloved, wellnourished!’ he thereby makes him over to the waters for protection—‘ This, O divine Soma, is thine abode: thrive thou well therein, and thrive thou? thoroughly!’ whereby he means to say, ‘Be thou therein for our happiness, and shield us from all inflictions !’ 1 See part i, p. 249, note 1. * «Vakshva’ is by Mahidhara (and apparently by the author of the Brahmawa) referred to ‘vah;’ by the St. Petersburg Dictionary to ‘vas’ for ‘vatsva.’ Ihave referred it to ‘vaksh.’ The Kanva text reads, Pari 4a vakshi sam 4a vakshfti pari 4a no gopaya sam ka na edhity evaitad aha. IV KANDA, 4 ADHYAYA, 5 BRAHMANA, 23. 385 22. He then immerses it with (Vag. S. VIII, 27), ‘O laving bath, laving thou glidest along: with the help of the gods may I wipe out the sin committed against the gods; and with the help of the mortals that committed against mortals!’—for the sin committed against the gods he has indeed wiped out with the help of the gods, namely, with the help of king Soma; and the sin committed against mortals he has wiped out with the help of mortals, namely, by means of the animal victim and the sacrificial cake :—‘ Preserve me, O god, from injury from the fiercely-howling (demon) !’ whereby he means to say, ‘ Preserve me from all inflictions!’ 23. Thereupon both (the sacrificer and his wife) having descended, bathe, and wash each other's back. Having wrapped themselves in fresh garments! they step out: even as a snake casts its skin, so does he cast away all his sin,—there is not in him even as much sin as there is in a toothless child. By the same way by which they came out (from the sacrificial ground), they return thither?; and, having returned, he puts a kindling-stick on the Ahavantya (at the front hall-door) with, ‘Thou art the kindler of the gods!’ He thereby kindles the sacrificer him- ' According to the M4nava Sfttra, as quoted on Katy. X, 9, 6, the sacrificer wraps himself in the cloth in which the Soma stalks were tied (somopanahana), and his wife in the outer cloth tied round the Soma bundle (paryazahana). The Soma vessels and implements are likewise thrown into the water. ? While going thither they all mutter the Amahty4 verse, Rigveda VIII, 48, 3, ‘ We have drunk Soma, we have become immortal, we have gone to the light, we have attained to the gods: what now can the enemy do unto us, what the guile, O immortal, of the mortal?’ [26] cc 386 SATAPATHA-BRAHMANA. self, for along with the kindling of the gods the sacrificer is kindled}. FirtH ApuyAya. First BRAHMANA.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1But if he does not find such, he may descend into any water. 11. While he makes him descend into the water, he bids him say, ‘Homage be to Varuza: downtrodden is Varuza’s snare!’ thus he delivers him from every snare of Varuza, from every (infliction ') of Varuza. 12. Thereupon, taking ghee in four ladlings, and throwing down a kindling-stick (on the water), he offers thereon, with (V4g. S. VIII, 24), ‘The face of Agni, the waters, have I entered, escaping from the power of demons, O son of the waters! In every homestead offer thou the log, O Agni! let thy tongue dart forth towards the ghee,—Hail!’ 13. Now, once on a time, the gods made so much of Agni, as would go in’, enter the water, in order that the evil spirits should not rise therefrom; for Agni is the repeller of evil spirits. It is him he kindles by this kindling-stick and by this nidhana (finale, or concluding word of the Saman). According to K4ty. X, 8,16, 17 the S4man is chanted thrice, viz. in starting from the Aatvala, midway, and at the water-side. 1 Or guilt against Varuna. See p. 221, note 1. 2 Agner yavad va yavad va. Cf. p. 371, note 3. 382 SATAPATHA-BRAHMANA. oblation, thinking ‘On the kindled (fire) will I offer to the gods!’ 14. Then, having taken ghee a second time in four ladlings, and having called for the (Agntdhra’s) Srausha?, he says, ‘Pronounce the offering prayer to the Kindling-sticks!’ He offers four foreofferings, omitting that to the Barhis '—the Barhis being offspring, and the expiatory bath belonging to Varumva—lest Varuna should seize upon his offspring. This is why he offers four fore-offerings, omitting that to the Barhis. 15. Then follows a cake on one potsherd for Varuza. For whatever sap there had been in him (Soma), that sap of his he has produced (extracted) for the offerings. Now that body: there is no sap in it. But the cake is sap: that sap he puts into it. Thus he unites him with that sap, and so produces him from it,—he (Soma), even when produced, produces him (the sacrificer): hence there is a cake on one potsherd for Varuma. 16. Having made an ‘underlayer’ of ghee (in the offering-spoon), he says, while making the cuttings from the cake’, ‘ Recite (the invitatory prayer) to Varuza!’ Here now some make two cuttings from the Soma-husks, but let him not do so; for that (heap of husks) is an empty body, unfit for offering. He makes two cuttings (from the cake) and bastes them once with ghee, and anoints (replenishes the places whence) the cuttings (have been made). Having called for the Srausha/, he says, ‘ Recite the 1 For the usual five prayagas, see I, 5, 3, 8-13. * As a rule, cakes on one potsherd are to be offered entire. The present cake, however, is to be an exception, and the usual two portions are to be cut from it. See part i, p. 192, note. Iv KANDA, 4 ADHYAYA, 5 BRAHMANA, 19. 383 offering prayer to Varuza!’ and offers as the Vasha¢ is uttered.
2* As a rule, cakes on one potsherd are to be offered entire. The present cake, however, is to be an exception, and the usual two portions are to be cut from it. See part i, p. 192, note. Iv KANDA, 4 ADHYAYA, 5 BRAHMANA, 19. 383 offering prayer to Varuza!’ and offers as the Vasha¢ is uttered. 17. Then, having made an underlayer of ghee, he says, while putting the (remainder of the) cake (into the spoon), ‘ Recite the invitatory prayer to Agni and Varuaa!’ This is for (Agni) Svish¢akvzt!; and as to why he does not say ‘To Agni,’ it is lest Varuna might seize upon Agni. If before he has cut twice from the Soma-husks, he now does so once, but if (he did) not, he need not heed it. He then bastes it twice with butter on the upper side; and having called for the Srausha¢, he says, ‘ Recite the offering prayer to Agni and Varuza!’ and offers as the Vasha‘ is uttered. 18. Now these are six oblations; for there are six seasons in the year, and Varumza is the year: hence there are six oblations. 19. This is the course of the Adityas?; and these Yagus, they say, belong to the Adityas. Let (the Adhvaryu) endeavour to perform as much of it as is his (the sacrificer’s) wish. And if the sacrificer tell him to do otherwise, then he should do otherwise. He may also perform those same four fore-offerings, —omitting that to the Barhis—two butter-portions, (the oblations of cake) to Varuza and Agni-Varuaa, and two after-offerings,—omitting the one to the Barhis ;—this makes ten. Now the virag consists See I, 7, 3, 7 8eG. * Professor Weber, Ind. Stud. X, p. 393, refers us to XIV, 9, 4, 33, where it is stated that the Vagasaneyin Adhvaryu has to study the Yagus of the Aditya Rishi. One might also be inclined to think that, by ‘ Adityanam ayanam’ and ‘ Angirasim ayanam’ the author intended to connect the Agnishfoma with the sacrificial sessions designated by those terms, for which see Asv. Sr. XII, 1-2; Ait. Br. IV, 17, with Haug’s notes. 384 SATAPATHA-BRAHMANA. of ten syllables, and the sacrifice is virag: thus he makes the sacrifice to be like the virag. 20. This is the course of the Angiras. Having performed the offerings either way, (the Adhvaryu) makes the pot, in which the husks are, float with (Vag. S. VIII, 25), ‘In the ocean, in the waters, is thy heart (O Soma)’—for the ocean is the waters, and water is sap: that sap he now puts into him (Soma), and thus he unites him with that sap, and ‘ produces him therefrom; and he (Soma), even when produced, produces him (the sacrificer) ;—‘ May the plants and the waters unite with thee!’— thereby he puts two kinds of sap into him, that which is in plants, and that which is in water,—‘that we may serve thee, O lord of the sacrifice, in the singing of praises and the utterance of worship}, with Sv4ha!’ Whatever is good in the sacrifice, that he thereby puts into him.
321. Thereupon, letting it go, he stands by it with (Vag. S. VIII, 26), ‘Ye divine waters, this is your child,—for he (Soma) indeed is the child of the waters,—‘ bear ye him, well-beloved, wellnourished!’ he thereby makes him over to the waters for protection—‘ This, O divine Soma, is thine abode: thrive thou well therein, and thrive thou? thoroughly!’ whereby he means to say, ‘Be thou therein for our happiness, and shield us from all inflictions !’ 1 See part i, p. 249, note 1. * «Vakshva’ is by Mahidhara (and apparently by the author of the Brahmawa) referred to ‘vah;’ by the St. Petersburg Dictionary to ‘vas’ for ‘vatsva.’ Ihave referred it to ‘vaksh.’ The Kanva text reads, Pari 4a vakshi sam 4a vakshfti pari 4a no gopaya sam ka na edhity evaitad aha. IV KANDA, 4 ADHYAYA, 5 BRAHMANA, 23. 385 22. He then immerses it with (Vag. S. VIII, 27), ‘O laving bath, laving thou glidest along: with the help of the gods may I wipe out the sin committed against the gods; and with the help of the mortals that committed against mortals!’—for the sin committed against the gods he has indeed wiped out with the help of the gods, namely, with the help of king Soma; and the sin committed against mortals he has wiped out with the help of mortals, namely, by means of the animal victim and the sacrificial cake :—‘ Preserve me, O god, from injury from the fiercely-howling (demon) !’ whereby he means to say, ‘ Preserve me from all inflictions!’ 23. Thereupon both (the sacrificer and his wife) having descended, bathe, and wash each other's back. Having wrapped themselves in fresh garments! they step out: even as a snake casts its skin, so does he cast away all his sin,—there is not in him even as much sin as there is in a toothless child. By the same way by which they came out (from the sacrificial ground), they return thither?; and, having returned, he puts a kindling-stick on the Ahavantya (at the front hall-door) with, ‘Thou art the kindler of the gods!’ He thereby kindles the sacrificer him- ' According to the M4nava Sfttra, as quoted on Katy. X, 9, 6, the sacrificer wraps himself in the cloth in which the Soma stalks were tied (somopanahana), and his wife in the outer cloth tied round the Soma bundle (paryazahana). The Soma vessels and implements are likewise thrown into the water. ? While going thither they all mutter the Amahty4 verse, Rigveda VIII, 48, 3, ‘ We have drunk Soma, we have become immortal, we have gone to the light, we have attained to the gods: what now can the enemy do unto us, what the guile, O immortal, of the mortal?’ [26] cc 386 SATAPATHA-BRAHMANA. self, for along with the kindling of the gods the sacrificer is kindled}. FirtH ApuyAya. First BRAHMANA.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
No commentary for this page.