Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1:— 1. Agnfvaishnava cake, Aindrivaishnava pap, Vaishnava pap; 2. Agndpaushaa cake, Aindrapaushaa pap, Paushna pap ; 3. Agntshomiya cake, Aindraésaumya pap, Saumya pap. In this way one of the three divinities for whom the offering is intended,—viz. Vishzu, Pfishan, and Soma,—is each time connected with the two head-gods, Agni and Indra.—In the Black Yagurveda, this set of offerings (not, however, called there by this name), is preceded by another ceremony consisting of five oblations to Dhftr:, Anumati, Raké, Sinivali, and Kuhd. Taitt. S. 1,8, 8. Cf. Sat. Br, IX, 5, 1, 38. v KAwDA, 2 ADHYAYA, 5 BRAHMANA, 8. 55 Sacrificer) men; he now puts himself in contact with them, makes them his own. 4. And as to why there is either a cake on three potsherds, or a pap, for Vishzu ;—whatever men Agni, the giver, gives him, among them he thereby finally establishes him (the king) ; and whatever work he wishes to do with his men, that he is able to do. Thus he thereby approaches the men, thinking, ‘May I be consecrated, and possessed of men!’ A dwarfish bull is the sacrificial fee for this (offering), for the dwarf belongs to Vishzu’. 5. He then performs another Trishamyukta offering. He prepares a cake on eleven potsherds for Agniand Pdshan, a pap for Indra and Pashan, and a pap for Pashan: this Trishamyukta he offers. Thereby the gods obtained cattle ; and in like manner does this (king) thereby obtain cattle. 6. Now as to why there is that cake on eleven potsherds for Agni and Pashan ;—Agni is the giver, and the cattle are Pashan’s: thus Agni, the giver, gives him cattle. 7. And as to why there is a pap for Indra and Pfishan ;—Indra is the Sacrificer, and the cattle are Pashan’s: whatever cattle Agni, the giver, gives him, therewith he now puts himself in contact, those he makes his own. 8. And why there is a pap for Pishan ;—whatever cattle Agni, the giver, gives him, therewith he thereby finally establishes him, and whatever work he wishes to do with his cattle, that he is able 1 See the legend, I, 2, 5, 1 seq., which represents Vishnu as a dwarf, who obtained from the Asuras as much ground for the gods, as he lay upon.—‘ Tad dhi pasushu vaishnavam ripam yad vamanasya goh.’ Kanva rec. 56 SATAPATHA-BRAHMANA. to do: thus he comes by cattle, thinking, ‘ May I be consecrated, possessed of cattle!’ A dark-grey! bull is the fee for this (offering), for such a dark-grey one is of Pdshan’s nature: there are two forms of the dark-grey, the white hair and the black ; and ‘two and two’ means a productive pair, and Pfishan represents productiveness, for Pdshan is cattle, and cattle means productiveness : thus a productive pair is obtained,—hence a dark-grey bull is the sacrificial fee.
29. He then performs another Trishamyukta offering. He prepares a cake on eleven potsherds for Agni and Soma, a pap for Indra and Soma, and a pap for Soma: this Trishamyukta (triply connected) he offers:—Thereby the gods attained glory; and in like manner does this (king) thereby attain glory. 10. Now as to why there is that cake on eleven potsherds for Agni and Soma ;—Agni is the giver, and Soma is glory: thus Agni, the giver, gives him glory. 11. And as to why there is a pap for Indra and Soma ;—Indra is the Sacrificer, and Soma is glory: whatever glory Agni, the giver, gives him, therewith he now puts himself in contact, that he makes his own. 12. And why there is a pap for Soma ;—whatever glory, Agni, the giver, gives him, therein he now finally establishes him; and whatever work he, the glorious, wishes to do, that he is able todo. Thus he thereby attains glory,—thinking, ‘May I be consecrated, endowed with glory!’ for the inglorious one has no concern with success. A brown bull is ? See V, 1, 3, 9- V KANDA, 2 ADHYAYA, 5 BRAHMANA, 16. 57 the fee for this (offering) ; for such a brown one is of Soma’s nature. 13. And on the following day he prepares a cake on twelve potsherds for (Agni) Vaisv4nara, and a barley pap for Varuza. These two offerings he performs either on days following one another, or so as to use the same barhis?. 14. And as to why there is that (cake) for Vaisvanara ;—Vaisvanara (‘belonging to all men’) truly is the year, and Pragdpati is the year; and Pragdpati indeed thereby created abundance and creatures, thinking, ‘May I be consecrated, having created abundance and creatures!’ And in like manner does that (king) thereby create abundance and creatures, thinking, ‘May I be consecrated, having created abundance and creatures!’ 15. And why it is one on twelve potsherds ;— twelve months there are in the year, and Vaisvanara is the year: this is why it is one on twelve potsherds. 16. And as to why there is a barley pap for Varuma; he thereby frees the creatures from every snare of Varuza, from all that comes from Varuza ?; » That is to say, he is either to perform the Vaisvanara on one, and the Varuna one on the next—in which case a different barhis, or altar-covering of sacrificial grass, would be needed—or he may perform them both on one and the same day, with the same barhis serving for both. ? See III, 8, 5,10 where I translated, ‘from all (guilt) against Varuna ;’ varunya, doubtless, implies both the guilt incurred by the infringement of Varuma’s sacred laws, and the punishment inflicted by him. As regards the ‘swearing by Varuza(?)’ there referred to, see Rik S. X, 97, 16 where the conjurer mutters: ‘ May they (the plants) free me from the (evil) resulting from the curse and from Varuma ;;—mu#kantu m4 sapathydd atho varunyéd uta. 58 SATAPATHA-BRAHMANA. and those creatures of his are produced sound and faultless: ‘May I be consecrated for sound and faultless creatures (or subjects)!’ he thinks.
358 SATAPATHA-BRAHMANA. and those creatures of his are produced sound and faultless: ‘May I be consecrated for sound and faultless creatures (or subjects)!’ he thinks. 17. A bull is the fee for the Vaisvanara (oblation); for Vaisvanara is the year, and PragApati is the year ; and the bull is the Pragdpati (lord of creatures or generation) among cows: therefore a bull is the fee for the Vaisvanara. A black cloth for the Varuza (oblation), for what is black belongs to Varuza. If he cannot obtain a black one, any kind of cloth will do: it is by its knots that the cloth belongs to Varuza, for the knot is sacred to Varuza. Tuirp ApHYAYA. First BRAHMANA. 1. Having taken up both (the Garhapatya and Ahavantya) fires on the two kindling-sticks', he goes to the house of the Commander of the army, and prepares a cake on eight potsherds for Agni Antkavat; for Agni is the head (anika) of the gods, and the commander is the head of the army: hence for Agni Antkavat. And he, the commander, assuredly is one of his (the king’s) jewels?: it is for 1 Each of the two ‘arazis’ is held for a moment to one of the two fires, which are thereby supposed to become inherent in them till they are ‘churned out’ again for the new offering fire required. For this ‘mounting’ of the fire see part i, p. 396. * Ratna, jewel, precious thing; whence the eleven offerings described in this section are called ratna-havis, or ratninam havimshi; the recipients of these sacrificial honours, on the part of the newly-consecrated king, being called ratninaé, ‘ possessed of the Jewel (offering).’—In the ritual of the Black Yagus (Taitt. S. I, 8, 9; Taitt. Br. I, 7, 3) the order of the Ratninas, at whose houses these oblations are performed on successive days, is as follows :—1. Brahman priest (a pap to Brshaspati); 2. Raganya (a cake of eleven: kap4las to Indra); 3. Consecrated Queen (pap to v KANDA, 3 ADHYAYA, I BRAHMANA, 3. 59 him that he is thereby consecrated (or quickened), and him he makes his own faithful (follower). The sacrificial fee for this (jewel-offering) consists in gold; for Agni’s is that sacrifice, and gold is Agni’s seed: therefore the sacrificial fee consists in gold. 2. And on the following day, he goes to the house of the Purohita (the king’s court chaplain), and prepares a pap for Brzhaspati; for Bvzhaspati is the Purohita of the gods, and that (court chaplain) is the Purohita (‘ praepositus’) of that (king): hence it is for Brzhaspati. And he, the Purohita, assuredly is one of his (the king’s) jewels: it is for him that he is thereby consecrated, and him he makes his own faithful follower. The sacrificial fee for this is a whitebacked bullock ; for to Bvzhaspati belongs that upper region, and there above lies that path of Aryaman (the sun)': therefore the fee for the Barhaspatya (oblation) is a white-backed (bullock).
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:— 1. Agnfvaishnava cake, Aindrivaishnava pap, Vaishnava pap; 2. Agndpaushaa cake, Aindrapaushaa pap, Paushna pap ; 3. Agntshomiya cake, Aindraésaumya pap, Saumya pap. In this way one of the three divinities for whom the offering is intended,—viz. Vishzu, Pfishan, and Soma,—is each time connected with the two head-gods, Agni and Indra.—In the Black Yagurveda, this set of offerings (not, however, called there by this name), is preceded by another ceremony consisting of five oblations to Dhftr:, Anumati, Raké, Sinivali, and Kuhd. Taitt. S. 1,8, 8. Cf. Sat. Br, IX, 5, 1, 38. v KAwDA, 2 ADHYAYA, 5 BRAHMANA, 8. 55 Sacrificer) men; he now puts himself in contact with them, makes them his own. 4. And as to why there is either a cake on three potsherds, or a pap, for Vishzu ;—whatever men Agni, the giver, gives him, among them he thereby finally establishes him (the king) ; and whatever work he wishes to do with his men, that he is able to do. Thus he thereby approaches the men, thinking, ‘May I be consecrated, and possessed of men!’ A dwarfish bull is the sacrificial fee for this (offering), for the dwarf belongs to Vishzu’. 5. He then performs another Trishamyukta offering. He prepares a cake on eleven potsherds for Agniand Pdshan, a pap for Indra and Pashan, and a pap for Pashan: this Trishamyukta he offers. Thereby the gods obtained cattle ; and in like manner does this (king) thereby obtain cattle. 6. Now as to why there is that cake on eleven potsherds for Agni and Pashan ;—Agni is the giver, and the cattle are Pashan’s: thus Agni, the giver, gives him cattle. 7. And as to why there is a pap for Indra and Pfishan ;—Indra is the Sacrificer, and the cattle are Pashan’s: whatever cattle Agni, the giver, gives him, therewith he now puts himself in contact, those he makes his own. 8. And why there is a pap for Pishan ;—whatever cattle Agni, the giver, gives him, therewith he thereby finally establishes him, and whatever work he wishes to do with his cattle, that he is able 1 See the legend, I, 2, 5, 1 seq., which represents Vishnu as a dwarf, who obtained from the Asuras as much ground for the gods, as he lay upon.—‘ Tad dhi pasushu vaishnavam ripam yad vamanasya goh.’ Kanva rec. 56 SATAPATHA-BRAHMANA. to do: thus he comes by cattle, thinking, ‘ May I be consecrated, possessed of cattle!’ A dark-grey! bull is the fee for this (offering), for such a dark-grey one is of Pdshan’s nature: there are two forms of the dark-grey, the white hair and the black ; and ‘two and two’ means a productive pair, and Pfishan represents productiveness, for Pdshan is cattle, and cattle means productiveness : thus a productive pair is obtained,—hence a dark-grey bull is the sacrificial fee.
29. He then performs another Trishamyukta offering. He prepares a cake on eleven potsherds for Agni and Soma, a pap for Indra and Soma, and a pap for Soma: this Trishamyukta (triply connected) he offers:—Thereby the gods attained glory; and in like manner does this (king) thereby attain glory. 10. Now as to why there is that cake on eleven potsherds for Agni and Soma ;—Agni is the giver, and Soma is glory: thus Agni, the giver, gives him glory. 11. And as to why there is a pap for Indra and Soma ;—Indra is the Sacrificer, and Soma is glory: whatever glory Agni, the giver, gives him, therewith he now puts himself in contact, that he makes his own. 12. And why there is a pap for Soma ;—whatever glory, Agni, the giver, gives him, therein he now finally establishes him; and whatever work he, the glorious, wishes to do, that he is able todo. Thus he thereby attains glory,—thinking, ‘May I be consecrated, endowed with glory!’ for the inglorious one has no concern with success. A brown bull is ? See V, 1, 3, 9- V KANDA, 2 ADHYAYA, 5 BRAHMANA, 16. 57 the fee for this (offering) ; for such a brown one is of Soma’s nature. 13. And on the following day he prepares a cake on twelve potsherds for (Agni) Vaisv4nara, and a barley pap for Varuza. These two offerings he performs either on days following one another, or so as to use the same barhis?. 14. And as to why there is that (cake) for Vaisvanara ;—Vaisvanara (‘belonging to all men’) truly is the year, and Pragdpati is the year; and Pragdpati indeed thereby created abundance and creatures, thinking, ‘May I be consecrated, having created abundance and creatures!’ And in like manner does that (king) thereby create abundance and creatures, thinking, ‘May I be consecrated, having created abundance and creatures!’ 15. And why it is one on twelve potsherds ;— twelve months there are in the year, and Vaisvanara is the year: this is why it is one on twelve potsherds. 16. And as to why there is a barley pap for Varuma; he thereby frees the creatures from every snare of Varuza, from all that comes from Varuza ?; » That is to say, he is either to perform the Vaisvanara on one, and the Varuna one on the next—in which case a different barhis, or altar-covering of sacrificial grass, would be needed—or he may perform them both on one and the same day, with the same barhis serving for both. ? See III, 8, 5,10 where I translated, ‘from all (guilt) against Varuna ;’ varunya, doubtless, implies both the guilt incurred by the infringement of Varuma’s sacred laws, and the punishment inflicted by him. As regards the ‘swearing by Varuza(?)’ there referred to, see Rik S. X, 97, 16 where the conjurer mutters: ‘ May they (the plants) free me from the (evil) resulting from the curse and from Varuma ;;—mu#kantu m4 sapathydd atho varunyéd uta. 58 SATAPATHA-BRAHMANA. and those creatures of his are produced sound and faultless: ‘May I be consecrated for sound and faultless creatures (or subjects)!’ he thinks.
358 SATAPATHA-BRAHMANA. and those creatures of his are produced sound and faultless: ‘May I be consecrated for sound and faultless creatures (or subjects)!’ he thinks. 17. A bull is the fee for the Vaisvanara (oblation); for Vaisvanara is the year, and PragApati is the year ; and the bull is the Pragdpati (lord of creatures or generation) among cows: therefore a bull is the fee for the Vaisvanara. A black cloth for the Varuza (oblation), for what is black belongs to Varuza. If he cannot obtain a black one, any kind of cloth will do: it is by its knots that the cloth belongs to Varuza, for the knot is sacred to Varuza. Tuirp ApHYAYA. First BRAHMANA. 1. Having taken up both (the Garhapatya and Ahavantya) fires on the two kindling-sticks', he goes to the house of the Commander of the army, and prepares a cake on eight potsherds for Agni Antkavat; for Agni is the head (anika) of the gods, and the commander is the head of the army: hence for Agni Antkavat. And he, the commander, assuredly is one of his (the king’s) jewels?: it is for 1 Each of the two ‘arazis’ is held for a moment to one of the two fires, which are thereby supposed to become inherent in them till they are ‘churned out’ again for the new offering fire required. For this ‘mounting’ of the fire see part i, p. 396. * Ratna, jewel, precious thing; whence the eleven offerings described in this section are called ratna-havis, or ratninam havimshi; the recipients of these sacrificial honours, on the part of the newly-consecrated king, being called ratninaé, ‘ possessed of the Jewel (offering).’—In the ritual of the Black Yagus (Taitt. S. I, 8, 9; Taitt. Br. I, 7, 3) the order of the Ratninas, at whose houses these oblations are performed on successive days, is as follows :—1. Brahman priest (a pap to Brshaspati); 2. Raganya (a cake of eleven: kap4las to Indra); 3. Consecrated Queen (pap to v KANDA, 3 ADHYAYA, I BRAHMANA, 3. 59 him that he is thereby consecrated (or quickened), and him he makes his own faithful (follower). The sacrificial fee for this (jewel-offering) consists in gold; for Agni’s is that sacrifice, and gold is Agni’s seed: therefore the sacrificial fee consists in gold. 2. And on the following day, he goes to the house of the Purohita (the king’s court chaplain), and prepares a pap for Brzhaspati; for Bvzhaspati is the Purohita of the gods, and that (court chaplain) is the Purohita (‘ praepositus’) of that (king): hence it is for Brzhaspati. And he, the Purohita, assuredly is one of his (the king’s) jewels: it is for him that he is thereby consecrated, and him he makes his own faithful follower. The sacrificial fee for this is a whitebacked bullock ; for to Bvzhaspati belongs that upper region, and there above lies that path of Aryaman (the sun)': therefore the fee for the Barhaspatya (oblation) is a white-backed (bullock).
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.