Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1For this (offering) a bull set at liberty is the sacrificial fee; for yonder moon! they slay while setting him at liberty ?: to wit, by the full-moon offering they slay him, and by the new-moon offering they set him at liberty ;—therefore a bull set at liberty is the fee. 8. And on the following day he prepares a cake on twelve potsherds for Indra and Agni, and offers it in the same way as an (ordinary) ish¢i. Now when 2 On the identification of Vr:tra with the moon (and Soma), see I, 6, 3,17. On the moon serving as food to the gods, see part ii, Introduction, p. xiii. According to a later conception, one kal& (or sixteenth part of the moon’s disc) was taken off each day during the period of the waning, and again added to it during the period of the waxing moon. * Utsargam ... ghnanti; perhaps the former has to be taken here as infinitive (in order to set him at liberty) rather than as gerund. 46 SATAPATHA-BRAHMANA. Indra slew V7ztra, that vigour and energy of his went out of him, being frightened: by this offering he again possessed himself of that vigour and energy. And in like manner does this (Sacrificer) by this offering possess himself of vigour and energy ; for Agni is fiery spirit, and Indra is vigour and energy: ‘May I be consecrated, having embraced both these energies!’ thus he thinks: hence there is a cake on twelve potsherds for Indra and Agni. <A bull is the fee for this (offering), for by his shoulder he is of Agni’s nature’, and by his testicles he is of Indra’s nature: therefore a bull is the fee for it. g. Thereupon he performs the offering of firstfruits?; for verily he who performs the Ragasdya secures for himself (the benefits of) all sacrificial rites, all ish¢is, even the spoon-offerings; and instituted by the gods, in truth, is that ish¢i, the Agrayaneshdi: ‘ May this also be offered by me! May I be consecrated by this (offering) also!’ thus he thinks, and therefore he performs the offering of first-fruits. Moreover, it is for the plants that he who is consecrated, is consecrated ; therefore he now makes the plants healthy and faultless, thinking, ‘May I be consecrated for (the obtainment of ) healthy, faultless plants (crops)!’ A cow is the fee for this (offering). 10. Thereupon he performs the Seasonal offerings*; for verily he who performs the RAgasfya secures for himself (the benefits of) all sacrificial 1 Cp. 1,1, 2, 9, ‘(Like) fire, verily, is the yoke of that cart: hence the shoulder of those (oxen) that draw it becomes as if burnt by fire.’ 2 For the Agrayaneshii, see part i, p. 369 seq. ® For the four A&turm4sya (enumerated in the next chapter), see part i, p. 383 seq. v KANDA, 2 ADHYAYA, 4 BRAHMANA, 2. 47 rites, all ish¢is, even the spoon-offerings; and instituted by the gods, in truth, is that sacrificial rite, the Seasonal offerings: ‘May these also be offered by me! May I be consecrated by these (offerings) also !’ thus he thinks, and therefore he performs the Seasonal offerings. FourtH BrAHMANA.
2May I be consecrated by these (offerings) also !’ thus he thinks, and therefore he performs the Seasonal offerings. FourtH BrAHMANA. 1. He offers the Vaisvadeva! (All-gods’ offering); for by means of the Vaisvadeva, Pragdpati created abundance (of food) and creatures, thinking, ‘ May I be consecrated, after creating abundance and creatures!’ And in like manner does this (Sacrificer) now, by the Vaisvadeva, create abundance and creatures, thinking, ‘May I be consecrated, after creating abundance and creatures!’ 2. He then offers the Varuzapragh4s4f?; for by means of the Varuzapragh4s4/ Pragapati delivered the creatures from Varuma’s noose, and those creatures of his were produced healthy and faultless: ‘May I be consecrated for healthy, faultless crea- 1 This, the first of the Seasonal offerings, is to be performed on the full-moon of Phalgunf, the other three then following after intervals of four months each. During these intervals the ordinary fortnightly sacrifices are to be performed from day to day in this way that either the Full-moon and New-moon sacrifice are performed on alternate days, or the former on each day of the bright fortnights, and the latter on each day of the dark fortnights. Thus, according to Asv. Sr. IX, 3,6; while Katy. XV, 1,18 allows only the latter mode. The final Seasonal offering, or ‘Sundsirya, which ordinarily is performed a twelvemonth after the Vaisvadeva, or on the full-moon of PhAlguna, is on the present occasion to be performed just a year after the opening sacrifice, or Pavitra (p. 42, note 1), i.e. on the first day of the bright fortnight of Phalguna, being immediately followed by the Pa#kavattya. 3 See part i, p. 391 seq. 48 SATAPATHA-BRAHMANA. tures!’ he thought. And in like manner does this (Sacrificer) now, by the Varuzapragh4s44, deliver the creatures from Varuza’s noose, and those creatures of his are produced healthy and faultless : ‘May I be consecrated for healthy, faultless creatures!’ so he thinks. 3. He then performs the SAkamedh4z!; for by the Sakamedh4s% the gods slew Vrztra, and gained that universal conquest which now is theirs. And in like manner does this (Sacrificer) thereby now slay his wicked, hateful enemy ; and in like manner does he gain the victory, thinking, ‘May I be consecrated, when safety and security are gained!’ 4. He then performs the Sun4sirya%, thinking, ‘May I be consecrated, having encompassed both essences!’ Thereupon the Pa#kavattya® (oblation to the five winds). Having poked the Ahavaniya fire asunder into five parts, he offers, cutting out butter with the dipping-spoon. 5. He offers in the forepart (of the fire), with (Vag. S. IX, 35), ‘To the Agni-eyed gods, the eastseated, hail!’ He then offers in the southern part See part i, p. 408 seq.
3Having poked the Ahavaniya fire asunder into five parts, he offers, cutting out butter with the dipping-spoon. 5. He offers in the forepart (of the fire), with (Vag. S. IX, 35), ‘To the Agni-eyed gods, the eastseated, hail!’ He then offers in the southern part See part i, p. 408 seq. * See part i, p. 444 seq., where the word is fancifully explained as composed of suna (prosperity) and sfra (=sfra, sap),—the two essences here referred to. Sayama, following Yaska (and Sat. Br. IT, 6, 3, 6-8 ?), identifies the two component elements with Vayu, the wind, and Aditya, the sun; see part i, p. 445, note 3. 5 The authorities of the Black Yagus (Taitt. Br. I, 7, 1, 5) call this oblation Pa#savatttya, i.e. ‘consisting of fivefold cut (or ladled)’ ghee, which is offered without disturbing the fire. Prior to this oblation, Apastamba (Taitt. S., vol. ii, p. 93), however, prescribes a so-called Pa#éedhmfya, i.e. an oblation ‘on five firebrands,’ the fire being, as here, poked about so as to form separate heaps in the four quarters and in the centre. Vv KANDA, 2 ADHYAYA, 4 BRAHMANA, 7. 49 with, ‘To the Yama-eyed! gods, the southseated, hail!’ He then offers in the hind part with, ‘To the Visvadeva-eyed gods, the westseated, hail!’ He then offers in the northern part with either, ‘To the Mitravaruza-eyed gods,— or, To the Marut-eyed gods,—the north-seated, hail!’ He then offers in the centre with, ‘To the Soma-eyed gods, the above-seated, the venerable, hail!’ 6. Having then poked (the fire) together, he offers with (Vag. S. IX, 36), ‘The gods that are Agnieyed, east-seated, to them hail!—The gods that are Yama-eyed, south-seated, to them hail!—The gods that are Visvadeva-eyed, west-seated, to them hail!—The gods that are Mitravaruza-eyed—or, Marut-eyed—northseated, to them hail!—The gods that are Somaeyed, above-seated, venerable, to them hail!’ Now as to why he thus offers. 7. Now when, by means of the SAkamedhAZ, the gods were gaining that universal conquest, which now is theirs, they said, ‘ Verily the fiends, the Rakshas, suck out these (creatures) in the (four) quarters: come, let us throw the thunderbolt at them!’ Now the ghee is a thunderbolt: with that thunderbolt, the ghee, they smote the fiends, the Rakshas, in the (four) quarters, and gained that universal conquest which now is theirs. And in like manner does this (Sacrificer) smite the fiends, the Rakshas, in the quarters, by that thunderbolt, the ghee ; and thus he gains the victory, thinking, ‘ May 1 Yama is the ruler of the departed ancestors, residing in the southern quarter. (41) E 50 SATAPATHA-BRAHMANA, I be consecrated, when safety and security have been gained!’ 8. And as to why he offers those five latter oblations. Now when they poke the Ahavantya asunder into five parts, thereby they wound and tear some of the fire; and hereby now he heals it: therefore he offers those five latter oblations.
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.
1For this (offering) a bull set at liberty is the sacrificial fee; for yonder moon! they slay while setting him at liberty ?: to wit, by the full-moon offering they slay him, and by the new-moon offering they set him at liberty ;—therefore a bull set at liberty is the fee. 8. And on the following day he prepares a cake on twelve potsherds for Indra and Agni, and offers it in the same way as an (ordinary) ish¢i. Now when 2 On the identification of Vr:tra with the moon (and Soma), see I, 6, 3,17. On the moon serving as food to the gods, see part ii, Introduction, p. xiii. According to a later conception, one kal& (or sixteenth part of the moon’s disc) was taken off each day during the period of the waning, and again added to it during the period of the waxing moon. * Utsargam ... ghnanti; perhaps the former has to be taken here as infinitive (in order to set him at liberty) rather than as gerund. 46 SATAPATHA-BRAHMANA. Indra slew V7ztra, that vigour and energy of his went out of him, being frightened: by this offering he again possessed himself of that vigour and energy. And in like manner does this (Sacrificer) by this offering possess himself of vigour and energy ; for Agni is fiery spirit, and Indra is vigour and energy: ‘May I be consecrated, having embraced both these energies!’ thus he thinks: hence there is a cake on twelve potsherds for Indra and Agni. <A bull is the fee for this (offering), for by his shoulder he is of Agni’s nature’, and by his testicles he is of Indra’s nature: therefore a bull is the fee for it. g. Thereupon he performs the offering of firstfruits?; for verily he who performs the Ragasdya secures for himself (the benefits of) all sacrificial rites, all ish¢is, even the spoon-offerings; and instituted by the gods, in truth, is that ish¢i, the Agrayaneshdi: ‘ May this also be offered by me! May I be consecrated by this (offering) also!’ thus he thinks, and therefore he performs the offering of first-fruits. Moreover, it is for the plants that he who is consecrated, is consecrated ; therefore he now makes the plants healthy and faultless, thinking, ‘May I be consecrated for (the obtainment of ) healthy, faultless plants (crops)!’ A cow is the fee for this (offering). 10. Thereupon he performs the Seasonal offerings*; for verily he who performs the RAgasfya secures for himself (the benefits of) all sacrificial 1 Cp. 1,1, 2, 9, ‘(Like) fire, verily, is the yoke of that cart: hence the shoulder of those (oxen) that draw it becomes as if burnt by fire.’ 2 For the Agrayaneshii, see part i, p. 369 seq. ® For the four A&turm4sya (enumerated in the next chapter), see part i, p. 383 seq. v KANDA, 2 ADHYAYA, 4 BRAHMANA, 2. 47 rites, all ish¢is, even the spoon-offerings; and instituted by the gods, in truth, is that sacrificial rite, the Seasonal offerings: ‘May these also be offered by me! May I be consecrated by these (offerings) also !’ thus he thinks, and therefore he performs the Seasonal offerings. FourtH BrAHMANA.
2May I be consecrated by these (offerings) also !’ thus he thinks, and therefore he performs the Seasonal offerings. FourtH BrAHMANA. 1. He offers the Vaisvadeva! (All-gods’ offering); for by means of the Vaisvadeva, Pragdpati created abundance (of food) and creatures, thinking, ‘ May I be consecrated, after creating abundance and creatures!’ And in like manner does this (Sacrificer) now, by the Vaisvadeva, create abundance and creatures, thinking, ‘May I be consecrated, after creating abundance and creatures!’ 2. He then offers the Varuzapragh4s4f?; for by means of the Varuzapragh4s4/ Pragapati delivered the creatures from Varuma’s noose, and those creatures of his were produced healthy and faultless: ‘May I be consecrated for healthy, faultless crea- 1 This, the first of the Seasonal offerings, is to be performed on the full-moon of Phalgunf, the other three then following after intervals of four months each. During these intervals the ordinary fortnightly sacrifices are to be performed from day to day in this way that either the Full-moon and New-moon sacrifice are performed on alternate days, or the former on each day of the bright fortnights, and the latter on each day of the dark fortnights. Thus, according to Asv. Sr. IX, 3,6; while Katy. XV, 1,18 allows only the latter mode. The final Seasonal offering, or ‘Sundsirya, which ordinarily is performed a twelvemonth after the Vaisvadeva, or on the full-moon of PhAlguna, is on the present occasion to be performed just a year after the opening sacrifice, or Pavitra (p. 42, note 1), i.e. on the first day of the bright fortnight of Phalguna, being immediately followed by the Pa#kavattya. 3 See part i, p. 391 seq. 48 SATAPATHA-BRAHMANA. tures!’ he thought. And in like manner does this (Sacrificer) now, by the Varuzapragh4s44, deliver the creatures from Varuza’s noose, and those creatures of his are produced healthy and faultless : ‘May I be consecrated for healthy, faultless creatures!’ so he thinks. 3. He then performs the SAkamedh4z!; for by the Sakamedh4s% the gods slew Vrztra, and gained that universal conquest which now is theirs. And in like manner does this (Sacrificer) thereby now slay his wicked, hateful enemy ; and in like manner does he gain the victory, thinking, ‘May I be consecrated, when safety and security are gained!’ 4. He then performs the Sun4sirya%, thinking, ‘May I be consecrated, having encompassed both essences!’ Thereupon the Pa#kavattya® (oblation to the five winds). Having poked the Ahavaniya fire asunder into five parts, he offers, cutting out butter with the dipping-spoon. 5. He offers in the forepart (of the fire), with (Vag. S. IX, 35), ‘To the Agni-eyed gods, the eastseated, hail!’ He then offers in the southern part See part i, p. 408 seq.
3Having poked the Ahavaniya fire asunder into five parts, he offers, cutting out butter with the dipping-spoon. 5. He offers in the forepart (of the fire), with (Vag. S. IX, 35), ‘To the Agni-eyed gods, the eastseated, hail!’ He then offers in the southern part See part i, p. 408 seq. * See part i, p. 444 seq., where the word is fancifully explained as composed of suna (prosperity) and sfra (=sfra, sap),—the two essences here referred to. Sayama, following Yaska (and Sat. Br. IT, 6, 3, 6-8 ?), identifies the two component elements with Vayu, the wind, and Aditya, the sun; see part i, p. 445, note 3. 5 The authorities of the Black Yagus (Taitt. Br. I, 7, 1, 5) call this oblation Pa#savatttya, i.e. ‘consisting of fivefold cut (or ladled)’ ghee, which is offered without disturbing the fire. Prior to this oblation, Apastamba (Taitt. S., vol. ii, p. 93), however, prescribes a so-called Pa#éedhmfya, i.e. an oblation ‘on five firebrands,’ the fire being, as here, poked about so as to form separate heaps in the four quarters and in the centre. Vv KANDA, 2 ADHYAYA, 4 BRAHMANA, 7. 49 with, ‘To the Yama-eyed! gods, the southseated, hail!’ He then offers in the hind part with, ‘To the Visvadeva-eyed gods, the westseated, hail!’ He then offers in the northern part with either, ‘To the Mitravaruza-eyed gods,— or, To the Marut-eyed gods,—the north-seated, hail!’ He then offers in the centre with, ‘To the Soma-eyed gods, the above-seated, the venerable, hail!’ 6. Having then poked (the fire) together, he offers with (Vag. S. IX, 36), ‘The gods that are Agnieyed, east-seated, to them hail!—The gods that are Yama-eyed, south-seated, to them hail!—The gods that are Visvadeva-eyed, west-seated, to them hail!—The gods that are Mitravaruza-eyed—or, Marut-eyed—northseated, to them hail!—The gods that are Somaeyed, above-seated, venerable, to them hail!’ Now as to why he thus offers. 7. Now when, by means of the SAkamedhAZ, the gods were gaining that universal conquest, which now is theirs, they said, ‘ Verily the fiends, the Rakshas, suck out these (creatures) in the (four) quarters: come, let us throw the thunderbolt at them!’ Now the ghee is a thunderbolt: with that thunderbolt, the ghee, they smote the fiends, the Rakshas, in the (four) quarters, and gained that universal conquest which now is theirs. And in like manner does this (Sacrificer) smite the fiends, the Rakshas, in the quarters, by that thunderbolt, the ghee ; and thus he gains the victory, thinking, ‘ May 1 Yama is the ruler of the departed ancestors, residing in the southern quarter. (41) E 50 SATAPATHA-BRAHMANA, I be consecrated, when safety and security have been gained!’ 8. And as to why he offers those five latter oblations. Now when they poke the Ahavantya asunder into five parts, thereby they wound and tear some of the fire; and hereby now he heals it: therefore he offers those five latter oblations.
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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