Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Thus he returns again to the path of the sacrifice ; and as soon as he has returned to the path of the sacrifice he is consecrated : therefore he prepares a pap for Mitra and Brzhaspati. 5. The course of this (is as follows). Any asvattha branch broken off by itself, either on the eastern or on the northern side (of the tree), from that he makes a vessel (to hold the pap) for Mitra; for that which is hewn by the axe belongs to Varuaa ; but that which is broken off by itself belongs to Mitra: therefore he makes the vessel for Mitra from a branch broken off by itself. 6. Thereupon having curdled the (milk into) curds, and poured it into a leathern bag; and having put (the horses) to the cart, and fastened (the bag on the cart), he tells it to ‘fly away.’ This is that (kind of) fresh butter which is self-produced'; for that which is churned belongs to Varuza, and that which is self-produced belongs to Mitra: therefore it is self-produced butter. 7. They divide the rice-grains into two parts: the smaller and broken ones belong to Brzhaspati, 1 That is, produced in the leathern bottle without further direct human agency, and by the mere motion of the cart. F 2 68 SATAPATHA-BRAHMANA. and the larger and unbroken ones to Mitra. For Mitra injures no one, nor does any one injure Mitra ; neither a kusa stalk nor a thorn pricks him, nor has he any scar ; for Mitra is every one’s friend (mitram). 8. He then puts the pap for Bvzhaspati on (the fire), covers it with the vessel for Mitra’s (pap), pours the butter (into the latter), and throws in the (larger) rice-grains. It is cooked merely by the hot steam'; for what is cooked by fire belongs to Varuma, and what is cooked by hot steam belongs to Mitra: therefore it is cooked by hot steam. Making cuttings from both these sacrificial dishes, he says, ‘Pronounce the invitatory prayer to Mitra and Brzhaspati!’ Having called for the Sraushaé, he says, ‘Pronounce the offering-prayer to Mitra and Brthaspati!’ and offers as the Vasha¢ is uttered. THE ABHISHEXANIYA®, or CONSECRATION CEREMONY. Tuirp BRAHMANA. 1. He performs the initiation ceremony. On the day of preparation he seizes the victim for Agni ’ That is, by the steam rising from the Brzhaspati pap in the bottom vessel. * The Abhishe&antya (or Abhisheka, literally ‘the sprinkling’), the Consecration ceremony (corresponding to the Anointment of modern times), requires for its performance five days, viz. one diksha (initiation ceremony), three upasads, and one suty4 or Soma-day, the particular form of Soma-sacrifice being the Ukthya (part ii, p. 325, note 2). The Diksh4 is performed immediately after the expiration of the dark fortnight following the full-moon of Phalgunf, that is to say, on the first day of Kaitra (about the middle of March).—According to Katy. XV, 3, 47 both the Abhishedaniya and Dasapeya require special offering-places, the latter being north of the former. Cf. note on V, 4, 5, 13.—As regards v KANDA, 3 ADHYAYA, 3 BRAHMANA, 3. 69
2XV, 3, 47 both the Abhishedaniya and Dasapeya require special offering-places, the latter being north of the former. Cf. note on V, 4, 5, 13.—As regards v KANDA, 3 ADHYAYA, 3 BRAHMANA, 3. 69 and Soma. Having performed the offering of the omentum thereof, he prepares a cake on eleven potsherds for Agni and Soma’, Thereupon the offerings of the Divine Quickeners (Devasd) are prepared. 2. For Savitvz Satyaprasava (of true impulse) he prepares a cake from fast-grown (pl4suka) rice?, on either twelve, or eight, potsherds ; for Savitr? is the impeller (prasavitvz) of the gods: ‘May I be quickened *, impelled by Savitr!’ thus (he thinks). And as to (its being) of fast-grown rice : ‘May they quickly impel me!’ he thinks. 3. For Agni Grzhapati (the house-lord) he then prepares a cake on eight potsherds from quick-grown (Asu) rice‘; for the house-lord’s position means prosperity : as much as he (the king) rules over, over the chants (stotra) of the Consecration ceremony, the Pavamanastotras are chanted in the thirty-twofold, the Agya-stotras in the fifteenfold, the Pr:sh/ha-stotras in the seventeenfold, and the Agnishfoma-siman and Uktha-stotras in the twenty-onefold mode of chanting (stoma). Pa#k. Br. 18,10, 9. The Bahishpavamana is specially constructed so as to consist of the following parts,— Sama-veda II, 978-80; further six so-called sambhary4 verses ; further II, 125-27; II, 4-6; II, 431-3; I, 128-30; I, 555-59; II, 7-9; II, 981-83; see Pa#k. Br. 18, 8, 7 seq.—The Taittiriya ritual (Taitt. Br. 1, 8, 7 seq.), on the other hand, prescribes for the Pavamina-stotras, the thirty-four-versed stoma, commencing the Bahishpavamana by II, 920; II, 431, &c. 1 This is the ordinary Pasu-purod4sa, or cake of animal (offering). See part ii, p. 199, note 2 (where read Agni and Soma, .instead of Indra and Agni). 2 That is, according to Sdyama, rice which has sprung up again and ripens very rapidly. Taitt. S. I, 8,10 has ‘4su’ instead, for which see next paragraph, ® Or, consecrated (sf). ‘ That is, according to Sdyama, rice ripening in sixty days. The Taitt. S. prescribes a cake of black rice for Agni. 70 SATAPATHA-BRAHMANA. that Agni, the house-lord, leads him to hold the position of a master of the house. And as to its being of quick-grown rice: ‘May they quickly lead me!’ so he thinks. 4. For Soma Vanaspati (the wood-lord or tree) he then prepares a pap of syam4ka millet: thereby Soma, the wood-lord, quickens him for the plants. And as to its being prepared of syamaka,—they, the syamfkas among plants doubtless are most manifestly Soma’s own: therefore it is prepared of syamaka grain. 5. For Brzhaspati V4&! (speech) he then prepares a pap of wild rice: thereby Brzhaspati quickens him for speech. And as to its being prepared of wild rice,—Byvzhaspati is the Brahman, and they, the wild rice-plants, are ripened by the Brahman; hence it is prepared of wild rice.
35. For Brzhaspati V4&! (speech) he then prepares a pap of wild rice: thereby Brzhaspati quickens him for speech. And as to its being prepared of wild rice,—Byvzhaspati is the Brahman, and they, the wild rice-plants, are ripened by the Brahman; hence it is prepared of wild rice. 6. For Indra Gyesh¢ha (the most excellent) he then prepares a pap of red rice-grains (hdyana)*: thereby Indra, the most excellent, leads him to excellence (or, lordship). And as to its being prepared of red rice: outstanding doubtless are those plants, the red rice, and outstanding is Indra: therefore it is prepared of red rice. 7. For Rudra Pasupati (lord of beasts) he then prepares a Raudra pap of gavedhuk4 seeds (coix barbata) : thereby Rudra, the lord of beasts, quickens ' Brthaspati Vakpati (lord of speech), according to the Black Yagus, where the order of the ‘Divine Quickeners’ is moreover somewhat different. * ? Or cooked by the Brahman, that is by Brahmans, when living the life of hermits or ascetics. * The Taitt. S. prescribes a cake prepared of large rice (mah4vrihi). Vv KANDA, 3 ADHYAYA, 3 BRAHMANA, I2. 71 him for cattle. And as to its being prepared of gavedhuka seed ;—that God is (the recipient of) refuse (remains of offering), and gavedhuké seeds are refuse : therefore it is (prepared) of gavedhuk4 seed. 8. For Mitra Satya (the True) he then prepares a pap of Namba! seed: thereby Mitra the True quickens him for the Brahman. And as to its being prepared of Namba seed,—to Varuaa, no doubt, belong those plants which grow in ploughed ground ; but those, the Namba plants, belong to Mitra: therefore it is (prepared) of Namba seed. 9. For Varuza Dharmapati (the lord of the law) he then prepares a Varuma pap of barley: thereby Varuaa, the lord of the law, makes him lord of the law ; and that truly is the supreme state, when one is lord of the law; for whosoever attains to the supreme state, to him they come in (matters of) law: therefore to Varuza Dharmapati. 10. He then proceeds with the cake for Agni- Soma. The Svish¢akrzt of that (oblation) remains yet unoffered, when he proceeds with those (other) oblations. 11. Thereupon, taking hold of him (the Sacrificer) by the right arm, he mutters (V4g. S. IX, 39, 40), ‘May Savitryz quicken thee for (powers of) quickening (ruling)?, Agni for householders, Soma for trees, Brzhaspati for speech, Indra for lordship, Rudra for cattle, Mitra for truth, Varuaa for the lord of the law.’ 12. ‘Quicken him, O gods, to be unrivalled!’ ? The Taitt. S. and Br. read ‘&mba’ instead, ‘a kind of grain,’ according to Sayama. * Or, perhaps, ‘on the part of the quickeners (rulers, savandm).’ 72 SATAPATHA-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.
1Thus he returns again to the path of the sacrifice ; and as soon as he has returned to the path of the sacrifice he is consecrated : therefore he prepares a pap for Mitra and Brzhaspati. 5. The course of this (is as follows). Any asvattha branch broken off by itself, either on the eastern or on the northern side (of the tree), from that he makes a vessel (to hold the pap) for Mitra; for that which is hewn by the axe belongs to Varuaa ; but that which is broken off by itself belongs to Mitra: therefore he makes the vessel for Mitra from a branch broken off by itself. 6. Thereupon having curdled the (milk into) curds, and poured it into a leathern bag; and having put (the horses) to the cart, and fastened (the bag on the cart), he tells it to ‘fly away.’ This is that (kind of) fresh butter which is self-produced'; for that which is churned belongs to Varuza, and that which is self-produced belongs to Mitra: therefore it is self-produced butter. 7. They divide the rice-grains into two parts: the smaller and broken ones belong to Brzhaspati, 1 That is, produced in the leathern bottle without further direct human agency, and by the mere motion of the cart. F 2 68 SATAPATHA-BRAHMANA. and the larger and unbroken ones to Mitra. For Mitra injures no one, nor does any one injure Mitra ; neither a kusa stalk nor a thorn pricks him, nor has he any scar ; for Mitra is every one’s friend (mitram). 8. He then puts the pap for Bvzhaspati on (the fire), covers it with the vessel for Mitra’s (pap), pours the butter (into the latter), and throws in the (larger) rice-grains. It is cooked merely by the hot steam'; for what is cooked by fire belongs to Varuma, and what is cooked by hot steam belongs to Mitra: therefore it is cooked by hot steam. Making cuttings from both these sacrificial dishes, he says, ‘Pronounce the invitatory prayer to Mitra and Brzhaspati!’ Having called for the Sraushaé, he says, ‘Pronounce the offering-prayer to Mitra and Brthaspati!’ and offers as the Vasha¢ is uttered. THE ABHISHEXANIYA®, or CONSECRATION CEREMONY. Tuirp BRAHMANA. 1. He performs the initiation ceremony. On the day of preparation he seizes the victim for Agni ’ That is, by the steam rising from the Brzhaspati pap in the bottom vessel. * The Abhishe&antya (or Abhisheka, literally ‘the sprinkling’), the Consecration ceremony (corresponding to the Anointment of modern times), requires for its performance five days, viz. one diksha (initiation ceremony), three upasads, and one suty4 or Soma-day, the particular form of Soma-sacrifice being the Ukthya (part ii, p. 325, note 2). The Diksh4 is performed immediately after the expiration of the dark fortnight following the full-moon of Phalgunf, that is to say, on the first day of Kaitra (about the middle of March).—According to Katy. XV, 3, 47 both the Abhishedaniya and Dasapeya require special offering-places, the latter being north of the former. Cf. note on V, 4, 5, 13.—As regards v KANDA, 3 ADHYAYA, 3 BRAHMANA, 3. 69
2XV, 3, 47 both the Abhishedaniya and Dasapeya require special offering-places, the latter being north of the former. Cf. note on V, 4, 5, 13.—As regards v KANDA, 3 ADHYAYA, 3 BRAHMANA, 3. 69 and Soma. Having performed the offering of the omentum thereof, he prepares a cake on eleven potsherds for Agni and Soma’, Thereupon the offerings of the Divine Quickeners (Devasd) are prepared. 2. For Savitvz Satyaprasava (of true impulse) he prepares a cake from fast-grown (pl4suka) rice?, on either twelve, or eight, potsherds ; for Savitr? is the impeller (prasavitvz) of the gods: ‘May I be quickened *, impelled by Savitr!’ thus (he thinks). And as to (its being) of fast-grown rice : ‘May they quickly impel me!’ he thinks. 3. For Agni Grzhapati (the house-lord) he then prepares a cake on eight potsherds from quick-grown (Asu) rice‘; for the house-lord’s position means prosperity : as much as he (the king) rules over, over the chants (stotra) of the Consecration ceremony, the Pavamanastotras are chanted in the thirty-twofold, the Agya-stotras in the fifteenfold, the Pr:sh/ha-stotras in the seventeenfold, and the Agnishfoma-siman and Uktha-stotras in the twenty-onefold mode of chanting (stoma). Pa#k. Br. 18,10, 9. The Bahishpavamana is specially constructed so as to consist of the following parts,— Sama-veda II, 978-80; further six so-called sambhary4 verses ; further II, 125-27; II, 4-6; II, 431-3; I, 128-30; I, 555-59; II, 7-9; II, 981-83; see Pa#k. Br. 18, 8, 7 seq.—The Taittiriya ritual (Taitt. Br. 1, 8, 7 seq.), on the other hand, prescribes for the Pavamina-stotras, the thirty-four-versed stoma, commencing the Bahishpavamana by II, 920; II, 431, &c. 1 This is the ordinary Pasu-purod4sa, or cake of animal (offering). See part ii, p. 199, note 2 (where read Agni and Soma, .instead of Indra and Agni). 2 That is, according to Sdyama, rice which has sprung up again and ripens very rapidly. Taitt. S. I, 8,10 has ‘4su’ instead, for which see next paragraph, ® Or, consecrated (sf). ‘ That is, according to Sdyama, rice ripening in sixty days. The Taitt. S. prescribes a cake of black rice for Agni. 70 SATAPATHA-BRAHMANA. that Agni, the house-lord, leads him to hold the position of a master of the house. And as to its being of quick-grown rice: ‘May they quickly lead me!’ so he thinks. 4. For Soma Vanaspati (the wood-lord or tree) he then prepares a pap of syam4ka millet: thereby Soma, the wood-lord, quickens him for the plants. And as to its being prepared of syamaka,—they, the syamfkas among plants doubtless are most manifestly Soma’s own: therefore it is prepared of syamaka grain. 5. For Brzhaspati V4&! (speech) he then prepares a pap of wild rice: thereby Brzhaspati quickens him for speech. And as to its being prepared of wild rice,—Byvzhaspati is the Brahman, and they, the wild rice-plants, are ripened by the Brahman; hence it is prepared of wild rice.
35. For Brzhaspati V4&! (speech) he then prepares a pap of wild rice: thereby Brzhaspati quickens him for speech. And as to its being prepared of wild rice,—Byvzhaspati is the Brahman, and they, the wild rice-plants, are ripened by the Brahman; hence it is prepared of wild rice. 6. For Indra Gyesh¢ha (the most excellent) he then prepares a pap of red rice-grains (hdyana)*: thereby Indra, the most excellent, leads him to excellence (or, lordship). And as to its being prepared of red rice: outstanding doubtless are those plants, the red rice, and outstanding is Indra: therefore it is prepared of red rice. 7. For Rudra Pasupati (lord of beasts) he then prepares a Raudra pap of gavedhuk4 seeds (coix barbata) : thereby Rudra, the lord of beasts, quickens ' Brthaspati Vakpati (lord of speech), according to the Black Yagus, where the order of the ‘Divine Quickeners’ is moreover somewhat different. * ? Or cooked by the Brahman, that is by Brahmans, when living the life of hermits or ascetics. * The Taitt. S. prescribes a cake prepared of large rice (mah4vrihi). Vv KANDA, 3 ADHYAYA, 3 BRAHMANA, I2. 71 him for cattle. And as to its being prepared of gavedhuka seed ;—that God is (the recipient of) refuse (remains of offering), and gavedhuké seeds are refuse : therefore it is (prepared) of gavedhuk4 seed. 8. For Mitra Satya (the True) he then prepares a pap of Namba! seed: thereby Mitra the True quickens him for the Brahman. And as to its being prepared of Namba seed,—to Varuaa, no doubt, belong those plants which grow in ploughed ground ; but those, the Namba plants, belong to Mitra: therefore it is (prepared) of Namba seed. 9. For Varuza Dharmapati (the lord of the law) he then prepares a Varuma pap of barley: thereby Varuaa, the lord of the law, makes him lord of the law ; and that truly is the supreme state, when one is lord of the law; for whosoever attains to the supreme state, to him they come in (matters of) law: therefore to Varuza Dharmapati. 10. He then proceeds with the cake for Agni- Soma. The Svish¢akrzt of that (oblation) remains yet unoffered, when he proceeds with those (other) oblations. 11. Thereupon, taking hold of him (the Sacrificer) by the right arm, he mutters (V4g. S. IX, 39, 40), ‘May Savitryz quicken thee for (powers of) quickening (ruling)?, Agni for householders, Soma for trees, Brzhaspati for speech, Indra for lordship, Rudra for cattle, Mitra for truth, Varuaa for the lord of the law.’ 12. ‘Quicken him, O gods, to be unrivalled!’ ? The Taitt. S. and Br. read ‘&mba’ instead, ‘a kind of grain,’ according to Sayama. * Or, perhaps, ‘on the part of the quickeners (rulers, savandm).’ 72 SATAPATHA-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.
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