Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
112. 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. 13. The deities of the Upasad are the (eighth, ninth, and) tenth?. At these (oblations) he presents ! For the Upasad, or preliminary oblations of ghee to Agni, Soma, and Vishzu, to be performed twice daily for (usually) three days preceding an ordinary Soma-sacrifice, see part ii, p.104. At the Dasapeya, the ten Samsrzp-oblations take as it were the place of the ordinary Upasads, the latter being performed on the last three preliminary days along with, and to the same deities as, the last three Samsrip-oblations; or, according to some authorities, V KANDA, 4 ADHYAYA, 5 BRAHMANA, 15. 117 five lotus-flowers. That wreath of twelve lotusflowers he puts on himself; that is the initiation: by that initiation he initiates himself. 14. And as to why there are twelve (flowers),— there being twelve months in the year, and the year being All, it is by the All that he thus initiates him: what flowers there are of the lotus, they are a form (an image) of the sky, they are a form of the stars; and what seed-stalks there are, they are a form of the air; and what suckers there are, they are a form of this (earth): thus he initiates him (to rule) over these worlds. 15. And having bought the King (Soma)?, and being substituted for them. There seems also some difference of opinion as to the exact time when the other preliminary ceremonies —the procession and entrance of king Soma, the guest-meal, &c.— are to take place, see paragraph 15.—According to K4ty. XV, 8,14, these ceremonies are to take place on the seventh day (which the commentator, however, takes to mean the seventh day of the light fortnight of Xaitra; the first seven Samsrip-oblations being, according to him, performed on the day before). The K4zvas, however, perform these offerings on separate days.—The Taittirfya authorities seem also to be at variance with each other as to the exact relation of the Upasads and the last three Samsrtp-oblations, the deities of the two being, according to their scheme, only partly identical. According to Apastamba (and Taitt. Br.) the first seven Samsrips are performed on so many days and, moreover, one Diksha on the seventh day. Then on the last three days the Samsrips and Upasads are combined in this way, that the eighth day’s Samsrip is performed previous to, the ninth between, the tenth after the two daily Upasad-performances.—Each of the ten oblations also requires a special set of fires for its performance, the first being laid down immediately north of the one used for the Abhishedanfya ceremony, the second immediately north of the first, &c.; the last Samsripoblation being performed in the fire-shed (s4l4) of the Dasapeya proper. Katy. XV, 8, 2-3; cf. Taitt. S., vol. ii, p. 176.
2Katy. XV, 8, 2-3; cf. Taitt. S., vol. ii, p. 176. 1 Namely, at the beginning of the Abhishedantya, or Consecra- ‘ tion-ceremony when Soma-plants are purchased sufficient to last 118 SATAPATHA-BRAHMANA. tied him up in two parts, they drive him around. Having then placed one-half on the throne-seat, he proceeds therewith. Having then placed on the throne-seat that portion which was deposited in the Brahman’s house, he proceeds with the guest-meal. Whilst he is proceeding with the guest-meal, he performs the Upasads. Whilst he is performing the Upasads,— 16. He prepares those (three) oblations,—a cake on eight potsherds for Agni; a pap for Soma; and a cake on three potsherds, or a pap, for Vishzu. Thus he performs the sacrifice in this way, if it pleases him. 17. But let him not do it in this way; for he who departs from the path of the sacrifice stumbles, and he who departs from the path of the Upasads certainly departs from the path of the sacrifice: let him therefore not depart from the path of the U pasads. 18. Now when he offers to Agni, he steals along with Agni, with fiery spirit; and when he offers to Soma, he steals along with Soma, the King; and when he offers to Vishzu,—Vishau being the sacrifice—he visibly obtains the sacrifice, and having visibly obtained it, he makes it his own (or, takes it in). 19. This same (Dasapeya) is an Agnishéoma sacrifice (performed) with the seventeenfold (stoma)'; for PragApati is seventeenfold, and PragApati is the for both that ceremony and the succeeding Dasapeya; the portion destined for the latter ceremony being meanwhile deposited in the Brahman’s house. 1 All the chants (stotra) of the Dasapeya are to be executed in the seventeenfold mode of chanting, or Saptadasa-stoma ; for an example of which see part ii, p. 315, note 1. Vv KANDA, 4 ADHYAYA, 5 BRAHMANA, 23. = 119 sacrifice!: thus he visibly obtains the sacrifice, and having visibly obtained it, he makes it his own. 20. Twelve heifers with first calf are the sacrificial fee for this (sacrifice); for twelve months there are in the year, and the year is Prag4pati, and Pragdpati is the sacrifice: thus he visibly obtains the sacrifice, and having visibly obtained it, he makes it his own. 21. These (heifers) have twelve embryo calves,— that makes twenty-four ; for twenty-four half-moons there are in the year, and the year is PragApati, and Prag&pati is the sacrifice: thus he visibly obtains the sacrifice, and having visibly obtained it, he makes it his own.
321. These (heifers) have twelve embryo calves,— that makes twenty-four ; for twenty-four half-moons there are in the year, and the year is PragApati, and Prag&pati is the sacrifice: thus he visibly obtains the sacrifice, and having visibly obtained it, he makes it his own. 22. He gives them to the Brahman, for the Brahman guards the sacrifice from the south: therefore he gives them to the Brahman. To the Udgatrz (chanter) he gives the gold wreath, to the Hotv? the gold plate, to the two Adhvaryus two golden mirrors, to the Prastotv7 (precentor) a horse, to the Maitravaruma a sterile cow, to the Brahmamzakhamsin a bull, to the Neshérz and Potvz two garments, to the Akhavaka (a cart) laden with barley, and yoked (with an ox) on one side, to the Agntdh an ox *. 23. Now there are here either twelve or thirteen ® presents,—for either twelve or thirteen are there months in the year, and the year is Pragdpati, and Pragdpati is the sacrifice: thus he visibly obtains the sacrifice, and having visibly obtained it he makes it his own. 2 See p. 8, note. * The text has ‘gim agnfdhe,’ i.e. either ‘a bull,’ or ‘a cow.’ So also Katy. XV. 8, 27. Sfyana, however, refers to another authority,—anadvaham agnidha iti sfitritam, .. . vahnir va anadvan iti hi taittirlyakam. 3 That is, according to Saéyara, counting the unborn calves. 120 SATAPATHA-BRAHMANA. FirtH ApuyAya, First BRAHMaANA. 1. There is a cake on eight potsherds for Agni: this he places on the eastern part (of the Vedi). There is either a cake on eleven potsherds for Indra, or a rice-pap for Soma: this he places on the southern part. There is a pap for the Visve Deva4& (All-gods): this he places on the western part. There is a dish of curds for Mitra-Varuza: this he places on the north part. There is a pap for Byzhaspati: this he places in the middle. This is the five-holed pap 1;—what five sacrificial dishes (havis) there are, for them there are five holes: hence the name ‘ five-holed pap.’ 2. And as to why the performer of the RAgasiya should perform this offering: because he (the priest) makes him ascend the regions, the seasons, the hymns and metres, he now redeems him therefrom by this (offering). But were the performer of the Ragasdya not to perform this offering, then verily he would become intoxicated (with pride)? and would fall down headlong: that is why the performer of the Ragasdya performs this offering. 3. And why he proceeds with the cake on eight
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.
112. 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. 13. The deities of the Upasad are the (eighth, ninth, and) tenth?. At these (oblations) he presents ! For the Upasad, or preliminary oblations of ghee to Agni, Soma, and Vishzu, to be performed twice daily for (usually) three days preceding an ordinary Soma-sacrifice, see part ii, p.104. At the Dasapeya, the ten Samsrzp-oblations take as it were the place of the ordinary Upasads, the latter being performed on the last three preliminary days along with, and to the same deities as, the last three Samsrip-oblations; or, according to some authorities, V KANDA, 4 ADHYAYA, 5 BRAHMANA, 15. 117 five lotus-flowers. That wreath of twelve lotusflowers he puts on himself; that is the initiation: by that initiation he initiates himself. 14. And as to why there are twelve (flowers),— there being twelve months in the year, and the year being All, it is by the All that he thus initiates him: what flowers there are of the lotus, they are a form (an image) of the sky, they are a form of the stars; and what seed-stalks there are, they are a form of the air; and what suckers there are, they are a form of this (earth): thus he initiates him (to rule) over these worlds. 15. And having bought the King (Soma)?, and being substituted for them. There seems also some difference of opinion as to the exact time when the other preliminary ceremonies —the procession and entrance of king Soma, the guest-meal, &c.— are to take place, see paragraph 15.—According to K4ty. XV, 8,14, these ceremonies are to take place on the seventh day (which the commentator, however, takes to mean the seventh day of the light fortnight of Xaitra; the first seven Samsrip-oblations being, according to him, performed on the day before). The K4zvas, however, perform these offerings on separate days.—The Taittirfya authorities seem also to be at variance with each other as to the exact relation of the Upasads and the last three Samsrtp-oblations, the deities of the two being, according to their scheme, only partly identical. According to Apastamba (and Taitt. Br.) the first seven Samsrips are performed on so many days and, moreover, one Diksha on the seventh day. Then on the last three days the Samsrips and Upasads are combined in this way, that the eighth day’s Samsrip is performed previous to, the ninth between, the tenth after the two daily Upasad-performances.—Each of the ten oblations also requires a special set of fires for its performance, the first being laid down immediately north of the one used for the Abhishedanfya ceremony, the second immediately north of the first, &c.; the last Samsripoblation being performed in the fire-shed (s4l4) of the Dasapeya proper. Katy. XV, 8, 2-3; cf. Taitt. S., vol. ii, p. 176.
2Katy. XV, 8, 2-3; cf. Taitt. S., vol. ii, p. 176. 1 Namely, at the beginning of the Abhishedantya, or Consecra- ‘ tion-ceremony when Soma-plants are purchased sufficient to last 118 SATAPATHA-BRAHMANA. tied him up in two parts, they drive him around. Having then placed one-half on the throne-seat, he proceeds therewith. Having then placed on the throne-seat that portion which was deposited in the Brahman’s house, he proceeds with the guest-meal. Whilst he is proceeding with the guest-meal, he performs the Upasads. Whilst he is performing the Upasads,— 16. He prepares those (three) oblations,—a cake on eight potsherds for Agni; a pap for Soma; and a cake on three potsherds, or a pap, for Vishzu. Thus he performs the sacrifice in this way, if it pleases him. 17. But let him not do it in this way; for he who departs from the path of the sacrifice stumbles, and he who departs from the path of the Upasads certainly departs from the path of the sacrifice: let him therefore not depart from the path of the U pasads. 18. Now when he offers to Agni, he steals along with Agni, with fiery spirit; and when he offers to Soma, he steals along with Soma, the King; and when he offers to Vishzu,—Vishau being the sacrifice—he visibly obtains the sacrifice, and having visibly obtained it, he makes it his own (or, takes it in). 19. This same (Dasapeya) is an Agnishéoma sacrifice (performed) with the seventeenfold (stoma)'; for PragApati is seventeenfold, and PragApati is the for both that ceremony and the succeeding Dasapeya; the portion destined for the latter ceremony being meanwhile deposited in the Brahman’s house. 1 All the chants (stotra) of the Dasapeya are to be executed in the seventeenfold mode of chanting, or Saptadasa-stoma ; for an example of which see part ii, p. 315, note 1. Vv KANDA, 4 ADHYAYA, 5 BRAHMANA, 23. = 119 sacrifice!: thus he visibly obtains the sacrifice, and having visibly obtained it, he makes it his own. 20. Twelve heifers with first calf are the sacrificial fee for this (sacrifice); for twelve months there are in the year, and the year is Prag4pati, and Pragdpati is the sacrifice: thus he visibly obtains the sacrifice, and having visibly obtained it, he makes it his own. 21. These (heifers) have twelve embryo calves,— that makes twenty-four ; for twenty-four half-moons there are in the year, and the year is PragApati, and Prag&pati is the sacrifice: thus he visibly obtains the sacrifice, and having visibly obtained it, he makes it his own.
321. These (heifers) have twelve embryo calves,— that makes twenty-four ; for twenty-four half-moons there are in the year, and the year is PragApati, and Prag&pati is the sacrifice: thus he visibly obtains the sacrifice, and having visibly obtained it, he makes it his own. 22. He gives them to the Brahman, for the Brahman guards the sacrifice from the south: therefore he gives them to the Brahman. To the Udgatrz (chanter) he gives the gold wreath, to the Hotv? the gold plate, to the two Adhvaryus two golden mirrors, to the Prastotv7 (precentor) a horse, to the Maitravaruma a sterile cow, to the Brahmamzakhamsin a bull, to the Neshérz and Potvz two garments, to the Akhavaka (a cart) laden with barley, and yoked (with an ox) on one side, to the Agntdh an ox *. 23. Now there are here either twelve or thirteen ® presents,—for either twelve or thirteen are there months in the year, and the year is Pragdpati, and Pragdpati is the sacrifice: thus he visibly obtains the sacrifice, and having visibly obtained it he makes it his own. 2 See p. 8, note. * The text has ‘gim agnfdhe,’ i.e. either ‘a bull,’ or ‘a cow.’ So also Katy. XV. 8, 27. Sfyana, however, refers to another authority,—anadvaham agnidha iti sfitritam, .. . vahnir va anadvan iti hi taittirlyakam. 3 That is, according to Saéyara, counting the unborn calves. 120 SATAPATHA-BRAHMANA. FirtH ApuyAya, First BRAHMaANA. 1. There is a cake on eight potsherds for Agni: this he places on the eastern part (of the Vedi). There is either a cake on eleven potsherds for Indra, or a rice-pap for Soma: this he places on the southern part. There is a pap for the Visve Deva4& (All-gods): this he places on the western part. There is a dish of curds for Mitra-Varuza: this he places on the north part. There is a pap for Byzhaspati: this he places in the middle. This is the five-holed pap 1;—what five sacrificial dishes (havis) there are, for them there are five holes: hence the name ‘ five-holed pap.’ 2. And as to why the performer of the RAgasiya should perform this offering: because he (the priest) makes him ascend the regions, the seasons, the hymns and metres, he now redeems him therefrom by this (offering). But were the performer of the Ragasdya not to perform this offering, then verily he would become intoxicated (with pride)? and would fall down headlong: that is why the performer of the Ragasdya performs this offering. 3. And why he proceeds with the cake on eight
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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