Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
122. The Adhvaryu then takes clarified butter in four ladlings, places a piece of gold on the gamingground, and offers with (V4g. S. X, 29), ‘May ample Agni, the lord of rites, delighted,—may ample Agni, the lord of rites, accept of the butter, hail!’ 23. He (the Adhvaryu) throws down the dice, with, ‘Hallowed by Sv4h4, strive ye with Sidrya’s rays for the middlemost place among brethren!’ For that gaming-ground is the same as ‘ample Agni,’ and those dice are his coals, thus it is him (Agni) he thereby pleases; and assuredly in the house of him who offers the RAgasdya, or who so knows this, the striking! of that cow is approved of. On those dice he says, ‘ Play for the cow!’ The two draught oxen of the original (hall-door) fire are the sacrificial fee. 24. He then says, ‘Pronounce the invitatory prayer to Agni Svish¢akrzt!’ And as to why that ceremony is performed between two oblations,— verily, Pragdpati 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 ;—thus he places him (the Sacrificer) in the very middle of that Pragdpati, and consecrates him in the very middle: that is why that ceremony is performed between two oblations. 1 Thus (not the slaying) according to the commentary on Katy. Sr. XV, 7, 20, hantis AAhananamatro na marazfrthah.—The cow is the one staked by the tribesman (sagata}. Vv KANDA, 4 ADHYAYA, 5 BRAHMANA, 2. 113 Having called for the Sraushaé, he says, ‘ Pronounce the offering-formula to Agni Svish¢akvzt, and offers as the Vasha‘ is uttered. 25. He then puts the id on (the fire). After the invocation of Id4, he touches water and draws the Méhendra cup. Having drawn the Mahendra cup, he sets the chant agoing. He urges him (the Sacrificer) forward to the chant: he gets down (from the throne-seat) ; he is in attendance at the chant (stotra), in attendance at the recitation (sastra). THE DASAPEYA. Firry BrAHMANA. “1, Now when Varuza was consecrated, his lustre departed from him,—lustre means vigour: that Vishau, the Sacrifice, it was he that departed from him,—probably that collected essence of the waters wherewith he is anointed on that occasion, drove out his lustre. 2. He stole after it with those deities .\—with Savitsz, the impeller (prasavit2); with Sarasvatt, speech ; with Tvash/vz, the forms of being; with Pashan, cattle; with Indra, on the part of him ? (the Sacrificer); with Bvzhaspati, holiness ; with Varuza, might; with Agni, fiery spirit; with Soma, the King ; 1 In the Black Yagus ritual the order of deities to whom the ‘samsripim havimshi’ are offered is as follows,—Agni, Sarasvati, Savitr7, Pashan, Brzhaspati, Indra, Varuza, Soma, Tvash/rt, Vishau. Cf. Taitt. S. I, 8,17; Taitt. Br. I, 8, 1.
2Cf. Taitt. S. I, 8,17; Taitt. Br. I, 8, 1. * Or, with Indra, for (the lost vigour) itself. Hardly, ‘for us.’ The K4nva text has ‘indre#fsmai,’ and so Sayama (MS. I. O. 657): asmai apasritya viryaya tadadhtnakaramartham indrena ; yad va vibhaktivyatyayaA, anena viryeva viryavata indreza. [41] I 114 SATAPATHA-BRAHMANA, —but only through Vishvzu}, the tenth deity, he found it, 3. And because he there stole after (anu-sam-svzp) with those deities, hence the name Samsrzpah. And because he becomes consecrated on the tenth day, therefore (this ceremony is called) Dasapeya* And because each time ten (men) steal along ® after each cup, therefore also it is called Dasapeya. 4. Here now they say,—‘ Let him steal forth after enumerating ten Soma-drinking grandfathers‘: it is thus that he obtains for himself the Somadraught of this (Dasapeya), for it is a “drinking of ten.”’ But that is an overburdening §, for people (will 1 It seems rather strange that Varuna and Vishnu should be included amongst the deities, with whose help Varuza sought to recover his vigour, or Vishzu the sacrifice; but—’Twere to consider too curiously, to consider so. ® That is, dasa (ten) and peya (drink, beverage). ® For an explanation of the noiseless mode of moving with bent bodies, called sarpazam, ‘creeping,’ see part ii, pp. 299, 450. It is in this way they are to move when they betake themselves to the respective fire-places for performing the samsrip oblations; as they also do when betaking themselves to the Sadas to drink the cups of Soma at the Soma-feast on the next day. When libations of Somajuice are made from the ten cups (4amasa, see part ii, p. 287), each cup is to be followed by ten Brahmans who then take part in consuming the liquor in the Sadas—there being thus altogether one hundred Brahmans taking part in these potations. The contents of the Sacrificer’s cup, on the other hand, may be drunk by ten Raganyas (i.e. himself and nine others). See Katy. XV, 8, 18-20; Taitt. S., vol. ii, p. 179. * Sayama takes this literally as meaning that he is to call out the name of the Sacrificer’s grandfather, then the grandfather of that one and so on. The commentary on Katy. XV, 8, 16, on the other hand, apparently takes it to mean ten forefathers of the Sacrificer who have performed Soma-sacrifices, from the grandfather upwards. 5 That is, an excessive demand, or, a weighing down, or crushing of the Sacrificer, making it impossible for him to perform the ceremony at all. v KANDA, 4 ADHYAYA, 5 BRAHMANA, 8. 115 be able to) obtain only two or three Soma-drinking grandfathers: hence let him steal forth after enumerating those same deities’.
3v KANDA, 4 ADHYAYA, 5 BRAHMANA, 8. 115 be able to) obtain only two or three Soma-drinking grandfathers: hence let him steal forth after enumerating those same deities’. 5- For, surely, it was by those same deities that Varuaa obtained the Soma-draught of that (Consecration-ceremony); and in like manner does this one now obtain the Soma-draught of that (ceremony) : let him therefore steal forth after enumerating those same deities. Now as soon as the completing oblation*? of that Consecration-ceremony comes to an end,— 6. He prepares those (samsrip) oblations,—a cake on twelve, or eight, potsherds for Savitvz; for Savitz is the impeller of the gods: impelled by Savity7, Varuza on that occasion stole along; and in like manner does this one now steal along impelled by Savitz. At this (oblation) he presents one lotusflower *. 7. He then prepares a (rice) pap for Sarasvat!,— for Sarasvati is speech, and it was with speech that Varuza on that occasion stole along; and in like manner does this one now steal along with speech. At this (oblation) he presents one lotus-flower. 8. He then prepares a cake on ten potsherds for Tvash¢vz,—for Tvashévz (the fashioner, creator) rules over living forms, and with Tvash/77, the living forms, Varuza on that occasion stole along; and in 1 That is to say, after pronouncing the mantra, Vag. S. X, 30, agreeing partly with paragraph 2 above, viz. beginning, ‘ By Savitrz, the impeller; by Sarasvati, speech,’ ... and ending, ‘by Vishau, the tenth deity, impelled I steal forth.’ * For the Udavasaniyé ish/i, see part ii, p. 389. * The lotus-flowers presented on this occasion are gold ones, according to Séyana, or optionally ordinary white or gold ones, according to Katy. XV, 8, 5-6. 12 116 SATAPATHA-BRAHMANA, like manner does this one now steal along with Tvashévz, the living forms. At this (oblation) he presents one lotus-flower. 9. He then prepares a pap for Paishan ;—for Pfashan is cattle, and with cattle Varuza on that occasion stole along; and in like manner does this one now steal along with cattle. At this (oblation) he presents one lotus-flower. 10. He then prepares a cake on eleven potsherds for Indra ;—for Indriya means energy, vigour, and with vigour Varu#a on that occasion stole along; and in like manner does this one now steal along with energy, with vigour. At this (oblation) he presents one lotus-flower. 11, He then prepares a pap for Brzhaspati ;— for Brvzhaspati means holiness, and with holiness Varuaa on that occasion stole along; and in like manner does this one now steal along with holiness. At this (oblation) he presents one lotus-flower. 12. He then prepares a barley pap for Varuza ;— with what vehemence Varuza seized the creatures, with that vehemence Varuaa on that occasion stole along; and in like manner does this one now steal along with vehemence. At this (oblation) he presents one lotus-flower.
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.
122. The Adhvaryu then takes clarified butter in four ladlings, places a piece of gold on the gamingground, and offers with (V4g. S. X, 29), ‘May ample Agni, the lord of rites, delighted,—may ample Agni, the lord of rites, accept of the butter, hail!’ 23. He (the Adhvaryu) throws down the dice, with, ‘Hallowed by Sv4h4, strive ye with Sidrya’s rays for the middlemost place among brethren!’ For that gaming-ground is the same as ‘ample Agni,’ and those dice are his coals, thus it is him (Agni) he thereby pleases; and assuredly in the house of him who offers the RAgasdya, or who so knows this, the striking! of that cow is approved of. On those dice he says, ‘ Play for the cow!’ The two draught oxen of the original (hall-door) fire are the sacrificial fee. 24. He then says, ‘Pronounce the invitatory prayer to Agni Svish¢akrzt!’ And as to why that ceremony is performed between two oblations,— verily, Pragdpati 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 ;—thus he places him (the Sacrificer) in the very middle of that Pragdpati, and consecrates him in the very middle: that is why that ceremony is performed between two oblations. 1 Thus (not the slaying) according to the commentary on Katy. Sr. XV, 7, 20, hantis AAhananamatro na marazfrthah.—The cow is the one staked by the tribesman (sagata}. Vv KANDA, 4 ADHYAYA, 5 BRAHMANA, 2. 113 Having called for the Sraushaé, he says, ‘ Pronounce the offering-formula to Agni Svish¢akvzt, and offers as the Vasha‘ is uttered. 25. He then puts the id on (the fire). After the invocation of Id4, he touches water and draws the Méhendra cup. Having drawn the Mahendra cup, he sets the chant agoing. He urges him (the Sacrificer) forward to the chant: he gets down (from the throne-seat) ; he is in attendance at the chant (stotra), in attendance at the recitation (sastra). THE DASAPEYA. Firry BrAHMANA. “1, Now when Varuza was consecrated, his lustre departed from him,—lustre means vigour: that Vishau, the Sacrifice, it was he that departed from him,—probably that collected essence of the waters wherewith he is anointed on that occasion, drove out his lustre. 2. He stole after it with those deities .\—with Savitsz, the impeller (prasavit2); with Sarasvatt, speech ; with Tvash/vz, the forms of being; with Pashan, cattle; with Indra, on the part of him ? (the Sacrificer); with Bvzhaspati, holiness ; with Varuza, might; with Agni, fiery spirit; with Soma, the King ; 1 In the Black Yagus ritual the order of deities to whom the ‘samsripim havimshi’ are offered is as follows,—Agni, Sarasvati, Savitr7, Pashan, Brzhaspati, Indra, Varuza, Soma, Tvash/rt, Vishau. Cf. Taitt. S. I, 8,17; Taitt. Br. I, 8, 1.
2Cf. Taitt. S. I, 8,17; Taitt. Br. I, 8, 1. * Or, with Indra, for (the lost vigour) itself. Hardly, ‘for us.’ The K4nva text has ‘indre#fsmai,’ and so Sayama (MS. I. O. 657): asmai apasritya viryaya tadadhtnakaramartham indrena ; yad va vibhaktivyatyayaA, anena viryeva viryavata indreza. [41] I 114 SATAPATHA-BRAHMANA, —but only through Vishvzu}, the tenth deity, he found it, 3. And because he there stole after (anu-sam-svzp) with those deities, hence the name Samsrzpah. And because he becomes consecrated on the tenth day, therefore (this ceremony is called) Dasapeya* And because each time ten (men) steal along ® after each cup, therefore also it is called Dasapeya. 4. Here now they say,—‘ Let him steal forth after enumerating ten Soma-drinking grandfathers‘: it is thus that he obtains for himself the Somadraught of this (Dasapeya), for it is a “drinking of ten.”’ But that is an overburdening §, for people (will 1 It seems rather strange that Varuna and Vishnu should be included amongst the deities, with whose help Varuza sought to recover his vigour, or Vishzu the sacrifice; but—’Twere to consider too curiously, to consider so. ® That is, dasa (ten) and peya (drink, beverage). ® For an explanation of the noiseless mode of moving with bent bodies, called sarpazam, ‘creeping,’ see part ii, pp. 299, 450. It is in this way they are to move when they betake themselves to the respective fire-places for performing the samsrip oblations; as they also do when betaking themselves to the Sadas to drink the cups of Soma at the Soma-feast on the next day. When libations of Somajuice are made from the ten cups (4amasa, see part ii, p. 287), each cup is to be followed by ten Brahmans who then take part in consuming the liquor in the Sadas—there being thus altogether one hundred Brahmans taking part in these potations. The contents of the Sacrificer’s cup, on the other hand, may be drunk by ten Raganyas (i.e. himself and nine others). See Katy. XV, 8, 18-20; Taitt. S., vol. ii, p. 179. * Sayama takes this literally as meaning that he is to call out the name of the Sacrificer’s grandfather, then the grandfather of that one and so on. The commentary on Katy. XV, 8, 16, on the other hand, apparently takes it to mean ten forefathers of the Sacrificer who have performed Soma-sacrifices, from the grandfather upwards. 5 That is, an excessive demand, or, a weighing down, or crushing of the Sacrificer, making it impossible for him to perform the ceremony at all. v KANDA, 4 ADHYAYA, 5 BRAHMANA, 8. 115 be able to) obtain only two or three Soma-drinking grandfathers: hence let him steal forth after enumerating those same deities’.
3v KANDA, 4 ADHYAYA, 5 BRAHMANA, 8. 115 be able to) obtain only two or three Soma-drinking grandfathers: hence let him steal forth after enumerating those same deities’. 5- For, surely, it was by those same deities that Varuaa obtained the Soma-draught of that (Consecration-ceremony); and in like manner does this one now obtain the Soma-draught of that (ceremony) : let him therefore steal forth after enumerating those same deities. Now as soon as the completing oblation*? of that Consecration-ceremony comes to an end,— 6. He prepares those (samsrip) oblations,—a cake on twelve, or eight, potsherds for Savitvz; for Savitz is the impeller of the gods: impelled by Savity7, Varuza on that occasion stole along; and in like manner does this one now steal along impelled by Savitz. At this (oblation) he presents one lotusflower *. 7. He then prepares a (rice) pap for Sarasvat!,— for Sarasvati is speech, and it was with speech that Varuza on that occasion stole along; and in like manner does this one now steal along with speech. At this (oblation) he presents one lotus-flower. 8. He then prepares a cake on ten potsherds for Tvash¢vz,—for Tvashévz (the fashioner, creator) rules over living forms, and with Tvash/77, the living forms, Varuza on that occasion stole along; and in 1 That is to say, after pronouncing the mantra, Vag. S. X, 30, agreeing partly with paragraph 2 above, viz. beginning, ‘ By Savitrz, the impeller; by Sarasvati, speech,’ ... and ending, ‘by Vishau, the tenth deity, impelled I steal forth.’ * For the Udavasaniyé ish/i, see part ii, p. 389. * The lotus-flowers presented on this occasion are gold ones, according to Séyana, or optionally ordinary white or gold ones, according to Katy. XV, 8, 5-6. 12 116 SATAPATHA-BRAHMANA, like manner does this one now steal along with Tvashévz, the living forms. At this (oblation) he presents one lotus-flower. 9. He then prepares a pap for Paishan ;—for Pfashan is cattle, and with cattle Varuza on that occasion stole along; and in like manner does this one now steal along with cattle. At this (oblation) he presents one lotus-flower. 10. He then prepares a cake on eleven potsherds for Indra ;—for Indriya means energy, vigour, and with vigour Varu#a on that occasion stole along; and in like manner does this one now steal along with energy, with vigour. At this (oblation) he presents one lotus-flower. 11, He then prepares a pap for Brzhaspati ;— for Brvzhaspati means holiness, and with holiness Varuaa on that occasion stole along; and in like manner does this one now steal along with holiness. At this (oblation) he presents one lotus-flower. 12. He then prepares a barley pap for Varuza ;— with what vehemence Varuza seized the creatures, with that vehemence Varuaa on that occasion stole along; and in like manner does this one now steal along with vehemence. At this (oblation) he presents one lotus-flower.
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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