Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1? He collects (sambharati), or provides food for him ; this ceremony corresponding to that of equipping or provisioning the sacred fire with the so-called sambhd4ras, at the Agny-Adhana; see II, 1,1, I seq.; part i, p. 276, note 1, Vv KANDA, 2 ADHYAYA, 2 BRAHMANA, 4. 37 saying, ‘Seventeenfold is Pragdpati.’ But let him not do so: surely all the food is not appropriated to Pragapati', and, compared to him, what is man that he should appropriate to himself all food? Hence, while bringing every kind of food that occurs to him, let him not bring of some one (particular) kind of food. 4. And whatever food he does not bring to him, let him (the Sacrificer) forswear? that, and not eat of it as long as he lives: thus he does not go to the end, thus he lives long. Of all that food brought together he offers the (seven) V4ga-prasavantya? oblations, cutting out (pieces) with the dipping-spoon. Thus to whatever deities he is now offering, they give an impulse to him, and impelled by them he 1 Or ‘from Prag4pati;’ or perhaps, ‘surely not all Pragdpati’s food is appropriated.’ The K4mva recension reads thus, VI, 2, 3, 3. He first brings water, then milk, then, as they occur to him (other) kinds of food. ‘Let him bring those seventeen kinds of food,’ they say, ‘for Pragapati is seventeenfold.’ Nevertheless (tadu) let him bring whatever kinds of food he can either think of or obtain. 4. Of this his food that has been brought together, let him set aside (uddharet) one (particular kind of) food: let him forswear that (tad udbruvita), and not eat of it as long as he lives (yavag givet). By that much also (or, even so long, tavad api vai pragapateA sarvam annam anavaruddham) all the food of PragApati is not appropriated ; and who is man (compared) to him, that he should appropriate to himself all food? Thus he does not go to the end, thus he lives long: that (food) is here left over for his offspring (or people). * Sdyana explains ‘ tasya udbruvita’ by,—one ought to proclaim it, saying aloud ‘such and such food has not been brought ;’—na sambhrvtam ity ufdais tanndma brfyat. 5 That is, oblations calculated to promote or quicken (pra-su) the strength (food,—v4ga) by their prayers, the first three of which begin with ‘ v4gasya ... prasavak.’ See p. 2, note1. In the Black Yagus ritual these oblations are called ‘Annahom4A’ or ‘foodoblations.’ Taitt. Br. I, 3, 8,1. The Sfitras seem, however, likewise to use the term ‘ Vagaprasavaniya’ (or Vagaprasaviya). 38 SATAPATHA-BRAHMANA. wins: therefore he offers the VAgaprasavaniya oblations. 5. He offers with (V4g. S. IX, 23-29), ‘The impulse of strength impelled of old that king Soma in the plants, in the waters: may they be rich in honey for us! may we be wakeful in the kingdom, placed in the front, hail!’
2wins: therefore he offers the VAgaprasavaniya oblations. 5. He offers with (V4g. S. IX, 23-29), ‘The impulse of strength impelled of old that king Soma in the plants, in the waters: may they be rich in honey for us! may we be wakeful in the kingdom, placed in the front, hail!’ 6. ‘Theimpulse of strength spread over this sky, and over all these worlds, as the all-ruler; knowing he causeth him to give gifts who wisheth not to give: may he bestow upon us wealth with the full muster of heroes, hail!’ 7. ‘Yea, the impulse of strength prevailed over all these worlds, on every side; from days of yore the king goeth about knowing, increasing the people, and the well-being amongst us, hail!’ 8. ‘To’ king Soma, to Agni we cling’ for help, to the Adityas, to Vishzu, to Sdrya, to the Brahman Brzhaspati, hail!’ g. ‘Urge thou Aryaman, Brzhaspati, Indra to the giving of gifts, Vaz2, Vishzu, Sarasvati, and the vigorous Savit7z, hail!’ 10, ‘O Agni, speak to us here, be thou gracious unto us! bestow blessings upon us, O winner of thousands, for thou art the giver of wealth, hail!’ 11, ‘May Aryaman bestow blessings upon us, and Pashan, and Brzhaspati! may the divine Vak give us gifts, hail!’ 12, With the remaining (offering material) he sprinkles him (the Sacrificer); he thereby sprinkles 1 Rig-veda X, 141, 3 reads,—King Soma, Agni we invoke with our voices, the Adityas, &e. * Rig-veda X, 141, 5 has Vata (Wind) instead of Va (Speech). v KAWDA, 2 ADHYAYA, 2 BRAHMANA, I5. 39 him with food, bestows food upon him: for this reason he sprinkles him with the remaining (material) ?. 13. He sprinkles with (Vag. S. IX, 30), ‘At the impulse of the divine Savitvz, (I sprinkle) thee, by the arms of the Asvins, by the hands of Paishan!’ he thus sprinkles (consecrates) him by the hands of gods ;—‘I place thee in the leading of Sarasvatt V4é&, the leader;’ for Sarasvatt is Vaz (speech): he thus places him in the leading of Vad, the leader. 14. Here now some say, ‘I place thee in the leading of the leader of all the gods;’ for all the gods are the All: he thus places him in the leading of the leader of the All. But let him not say so; let him rather say, ‘I place thee in the leading of Sarasvatt V4é;’ for Sarasvati is V4é: he thus places him in the leading of V44.—‘I consecrate thee, N. N., with the supreme rulership of Brzhaspati!’ therewith he mentions the (Sacrificer’s) name : he thus makes him attain to the fellowship of Brzhaspati, and to co-existence in his world. 15. He then says,‘ All-ruler is he, N.N.! Allruler is he, N.N.!’ Him, thus indicated, he thereby indicates to the gods: ‘Of mighty power is he who has been consecrated ; he has become one of yours; protect him!’ thus he thereby says. Thrice he says it, for threefold is the sacrifice.
315. He then says,‘ All-ruler is he, N.N.! Allruler is he, N.N.!’ Him, thus indicated, he thereby indicates to the gods: ‘Of mighty power is he who has been consecrated ; he has become one of yours; protect him!’ thus he thereby says. Thrice he says it, for threefold is the sacrifice. ? According to the Taittiriyas (Taitt. S., vol. i, p. 1049), the Sacrificer is made to sit on the black antelope skin, with his face to the east, with a small gold and silver plate placed on either side of him; and he is then sprinkled in front, on the head, so that the liquid runs down to his mouth, thus symbolizing the entering of food and strength into him. 40 SATAPATHA-BRAHMANA. 16. He then either offers, or makes him pronounce (the formulas of) the Uggiti oblations’, Whether he offers or makes him pronounce (the formulas), the significance is the same. 17. He makes him say (Vag. S. IX, 31-34), ‘With the (word of) one syllable Agni won the breath: may I winthat! — —* With the (metre of) seventeen syllables Prag&pati won the seventeenfold stoma: may I win that!’ whatever those deities won by means of those (formulas), that he now wins by them. There are seventeen (formulas), for Pragdpati is seventeenfold: he thus wins Pragarati. 18. Thereupon he says, ‘Recite (the invitatory formula) to Agni Svish¢akvzt!’ Now, as to why this rite is performed between two oblations. Pragapati, truly, is that sacrifice which is here performed, and from which these creatures have been produced, —and, indeed, they are even now produced after this one: he thus wins Pragdpati in the very middle: therefore that rite is performed between two oblations. Having made (the Agntdhra) utter the 1 That is, oblations of ‘victory,’ with the formulas used therewith, containing each two forms of the verb ud-gi, ‘to conquer.’ ? The intervening formulas here understood, and given in the Vag. Samhita, are to the effect that the Asvins, by two syllables, gained the two-footed men; Vishzu, by three, the three worlds; Soma, by four, the four-footed cattle; Pfshan, by five, the five regions (the four quarters and the upper region); Savitr¢, by six, the six seasons; the Maruts, by seven, the seven kinds of domestic animals; Brihaspati, by eight, the Gayatri metre; Mitra, by nine, the Trivrzt stoma (hymn-tune); Varuma, by ten, the Virég metre ; Indra, by eleven, the Trish‘ubh metre; the All-gods, by twelve, the Gagatf metre; the Vasus, by thirteen, the thirteenfold stoma; the Rudras, by fourteen, the fourteenfold stoma; the Adityas, by fifteen, the fifteenfold stoma; Aditi, by sixteen, the sixteenfold stoma, v KANDA, 2 ADHYAYA, 2 BRAHMANA, 21. 41 Srausha/, he says, ‘Pronounce the offeringprayer to Agni Svish¢akrzt!’ and offers as the Vasha/ is uttered.
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.
1? He collects (sambharati), or provides food for him ; this ceremony corresponding to that of equipping or provisioning the sacred fire with the so-called sambhd4ras, at the Agny-Adhana; see II, 1,1, I seq.; part i, p. 276, note 1, Vv KANDA, 2 ADHYAYA, 2 BRAHMANA, 4. 37 saying, ‘Seventeenfold is Pragdpati.’ But let him not do so: surely all the food is not appropriated to Pragapati', and, compared to him, what is man that he should appropriate to himself all food? Hence, while bringing every kind of food that occurs to him, let him not bring of some one (particular) kind of food. 4. And whatever food he does not bring to him, let him (the Sacrificer) forswear? that, and not eat of it as long as he lives: thus he does not go to the end, thus he lives long. Of all that food brought together he offers the (seven) V4ga-prasavantya? oblations, cutting out (pieces) with the dipping-spoon. Thus to whatever deities he is now offering, they give an impulse to him, and impelled by them he 1 Or ‘from Prag4pati;’ or perhaps, ‘surely not all Pragdpati’s food is appropriated.’ The K4mva recension reads thus, VI, 2, 3, 3. He first brings water, then milk, then, as they occur to him (other) kinds of food. ‘Let him bring those seventeen kinds of food,’ they say, ‘for Pragapati is seventeenfold.’ Nevertheless (tadu) let him bring whatever kinds of food he can either think of or obtain. 4. Of this his food that has been brought together, let him set aside (uddharet) one (particular kind of) food: let him forswear that (tad udbruvita), and not eat of it as long as he lives (yavag givet). By that much also (or, even so long, tavad api vai pragapateA sarvam annam anavaruddham) all the food of PragApati is not appropriated ; and who is man (compared) to him, that he should appropriate to himself all food? Thus he does not go to the end, thus he lives long: that (food) is here left over for his offspring (or people). * Sdyana explains ‘ tasya udbruvita’ by,—one ought to proclaim it, saying aloud ‘such and such food has not been brought ;’—na sambhrvtam ity ufdais tanndma brfyat. 5 That is, oblations calculated to promote or quicken (pra-su) the strength (food,—v4ga) by their prayers, the first three of which begin with ‘ v4gasya ... prasavak.’ See p. 2, note1. In the Black Yagus ritual these oblations are called ‘Annahom4A’ or ‘foodoblations.’ Taitt. Br. I, 3, 8,1. The Sfitras seem, however, likewise to use the term ‘ Vagaprasavaniya’ (or Vagaprasaviya). 38 SATAPATHA-BRAHMANA. wins: therefore he offers the VAgaprasavaniya oblations. 5. He offers with (V4g. S. IX, 23-29), ‘The impulse of strength impelled of old that king Soma in the plants, in the waters: may they be rich in honey for us! may we be wakeful in the kingdom, placed in the front, hail!’
2wins: therefore he offers the VAgaprasavaniya oblations. 5. He offers with (V4g. S. IX, 23-29), ‘The impulse of strength impelled of old that king Soma in the plants, in the waters: may they be rich in honey for us! may we be wakeful in the kingdom, placed in the front, hail!’ 6. ‘Theimpulse of strength spread over this sky, and over all these worlds, as the all-ruler; knowing he causeth him to give gifts who wisheth not to give: may he bestow upon us wealth with the full muster of heroes, hail!’ 7. ‘Yea, the impulse of strength prevailed over all these worlds, on every side; from days of yore the king goeth about knowing, increasing the people, and the well-being amongst us, hail!’ 8. ‘To’ king Soma, to Agni we cling’ for help, to the Adityas, to Vishzu, to Sdrya, to the Brahman Brzhaspati, hail!’ g. ‘Urge thou Aryaman, Brzhaspati, Indra to the giving of gifts, Vaz2, Vishzu, Sarasvati, and the vigorous Savit7z, hail!’ 10, ‘O Agni, speak to us here, be thou gracious unto us! bestow blessings upon us, O winner of thousands, for thou art the giver of wealth, hail!’ 11, ‘May Aryaman bestow blessings upon us, and Pashan, and Brzhaspati! may the divine Vak give us gifts, hail!’ 12, With the remaining (offering material) he sprinkles him (the Sacrificer); he thereby sprinkles 1 Rig-veda X, 141, 3 reads,—King Soma, Agni we invoke with our voices, the Adityas, &e. * Rig-veda X, 141, 5 has Vata (Wind) instead of Va (Speech). v KAWDA, 2 ADHYAYA, 2 BRAHMANA, I5. 39 him with food, bestows food upon him: for this reason he sprinkles him with the remaining (material) ?. 13. He sprinkles with (Vag. S. IX, 30), ‘At the impulse of the divine Savitvz, (I sprinkle) thee, by the arms of the Asvins, by the hands of Paishan!’ he thus sprinkles (consecrates) him by the hands of gods ;—‘I place thee in the leading of Sarasvatt V4é&, the leader;’ for Sarasvatt is Vaz (speech): he thus places him in the leading of Vad, the leader. 14. Here now some say, ‘I place thee in the leading of the leader of all the gods;’ for all the gods are the All: he thus places him in the leading of the leader of the All. But let him not say so; let him rather say, ‘I place thee in the leading of Sarasvatt V4é;’ for Sarasvati is V4é: he thus places him in the leading of V44.—‘I consecrate thee, N. N., with the supreme rulership of Brzhaspati!’ therewith he mentions the (Sacrificer’s) name : he thus makes him attain to the fellowship of Brzhaspati, and to co-existence in his world. 15. He then says,‘ All-ruler is he, N.N.! Allruler is he, N.N.!’ Him, thus indicated, he thereby indicates to the gods: ‘Of mighty power is he who has been consecrated ; he has become one of yours; protect him!’ thus he thereby says. Thrice he says it, for threefold is the sacrifice.
315. He then says,‘ All-ruler is he, N.N.! Allruler is he, N.N.!’ Him, thus indicated, he thereby indicates to the gods: ‘Of mighty power is he who has been consecrated ; he has become one of yours; protect him!’ thus he thereby says. Thrice he says it, for threefold is the sacrifice. ? According to the Taittiriyas (Taitt. S., vol. i, p. 1049), the Sacrificer is made to sit on the black antelope skin, with his face to the east, with a small gold and silver plate placed on either side of him; and he is then sprinkled in front, on the head, so that the liquid runs down to his mouth, thus symbolizing the entering of food and strength into him. 40 SATAPATHA-BRAHMANA. 16. He then either offers, or makes him pronounce (the formulas of) the Uggiti oblations’, Whether he offers or makes him pronounce (the formulas), the significance is the same. 17. He makes him say (Vag. S. IX, 31-34), ‘With the (word of) one syllable Agni won the breath: may I winthat! — —* With the (metre of) seventeen syllables Prag&pati won the seventeenfold stoma: may I win that!’ whatever those deities won by means of those (formulas), that he now wins by them. There are seventeen (formulas), for Pragdpati is seventeenfold: he thus wins Pragarati. 18. Thereupon he says, ‘Recite (the invitatory formula) to Agni Svish¢akvzt!’ Now, as to why this rite is performed between two oblations. Pragapati, truly, is that sacrifice which is here performed, and from which these creatures have been produced, —and, indeed, they are even now produced after this one: he thus wins Pragdpati in the very middle: therefore that rite is performed between two oblations. Having made (the Agntdhra) utter the 1 That is, oblations of ‘victory,’ with the formulas used therewith, containing each two forms of the verb ud-gi, ‘to conquer.’ ? The intervening formulas here understood, and given in the Vag. Samhita, are to the effect that the Asvins, by two syllables, gained the two-footed men; Vishzu, by three, the three worlds; Soma, by four, the four-footed cattle; Pfshan, by five, the five regions (the four quarters and the upper region); Savitr¢, by six, the six seasons; the Maruts, by seven, the seven kinds of domestic animals; Brihaspati, by eight, the Gayatri metre; Mitra, by nine, the Trivrzt stoma (hymn-tune); Varuma, by ten, the Virég metre ; Indra, by eleven, the Trish‘ubh metre; the All-gods, by twelve, the Gagatf metre; the Vasus, by thirteen, the thirteenfold stoma; the Rudras, by fourteen, the fourteenfold stoma; the Adityas, by fifteen, the fifteenfold stoma; Aditi, by sixteen, the sixteenfold stoma, v KANDA, 2 ADHYAYA, 2 BRAHMANA, 21. 41 Srausha/, he says, ‘Pronounce the offeringprayer to Agni Svish¢akrzt!’ and offers as the Vasha/ is uttered.
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.
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