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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1But 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 1 According to Sayama (MS. I. O. 657) the term ‘ Pa#kabila’ is derived from the circumstance that the vessel (p4tri) on which the five sacrificial dishes are placed when taken about to be ‘de- - posited’ on the vedi, contains five holes or openings for the dishes to be taken out. The Pagkabila oblations are to be performed during the light fortnight succeeding the performance of the Dasapeya,—that is to say, during the fortnight commencing with the new moon of Vaisékha, or in the latter part of April. The Taittirtya ceremonial calls these oblations the ‘Disém aveshfayad,’ i.e. ‘ Sacrifices performed for the appeasement of the regions.’ * Or, would become giddy (in flying through space), cf. Taitt. Br. I, 8, 3, 1. v KANDA, 5 ADHYAYA, I BRAHMANA, 8. 121 potsherds for Agni,—because he makes him ascend the eastern region, the seasons, the hymns and metres, he now redeems him therefrom by this (oblation). The remains of it he pours on the Brzhaspati pap. 4. And why he proceeds with the cake on eleven potsherds for Indra, or with the pap for Soma,— because he makes him ascend the southern region, the seasons, the hymns and metres, he now redeems him therefrom by this (oblation). The remains he pours on the Brzhaspati pap. 5. And why he proceeds with the pap to the Allgods,—because he makes him ascend the eastern region, the seasons, the hymns and metres, he now redeems him therefrom by this (oblation). The remains he pours on the Bvzhaspati pap. 6. And why he proceeds with the dish of curds for Mitra-Varuza,—because he makes him ascend the northern region, the seasons, the hymns and metres, he now redeems him therefrom by this (oblation). The remains he pours on the Brzhaspati pap. And in that he pours those remains on the Brthaspati pap, he thereby bestows food upon him? (the Sacrificer); and hence food is brought to the king from every quarter. 7. And why he proceeds with the Brzhaspati pap, —hbecause he makes him ascend the upper region, the seasons, the hymns and metres, he now redeems him therefrom by this (oblation). 8. And what cake on eight potsherds there is for Agni, the priest’s fee for that is gold; for that offering is for Agni, and gold is Agni’s seed: there- * Or, puts food into him. 122 SATAPATHA-BRAHMANA. fore the fee is gold. He gives it to the Agnidh ; for he, the Agnidhra, is really the same as Agni: therefore he gives it to the Agnidh.
2122 SATAPATHA-BRAHMANA. fore the fee is gold. He gives it to the Agnidh ; for he, the Agnidhra, is really the same as Agni: therefore he gives it to the Agnidh. 9. And what cake on eleven potsherds there is for Indra, the fee for that is a bull, for the bull is Indra. And if there be a pap for Soma, then the fee for that is a brown ox, for the brown one is sacred to Soma. He gives it to the Brahman, for the Brahman guards the sacrifice from the south: , therefore he gives it to the Brahman. 10. And what pap there is for the All-gods, the fee for that is a piebald bullock; for abundance of forms (marks) there is in such a piebald bullock, and the Visve Devas are the clans, and the clans mean abundance: therefore a piebald bullock is the fee. He gives it to the Hotvz, for the Hoty means abundance: therefore he gives it to the Hotvz. 11. And what dish of curds there is for Mitra- Varuma, the fee for that is a sterile cow, for that one is sacred to Mitra-Varuza. If he cannot procure a sterile cow, any unimpregnated one will do; for every sterile cow is indeed unimpregnated. He gives it to the two Adhvaryus; for the Adhvaryus are the out-breathing and the in-breathing, and the out-breathing and in-breathing are Mitra-Varuaa: therefore he gives it to the two Adhvaryus. 12. And what pap there is for Bvzhaspati, the fee for that is a white-backed bullock; for to Bvzhaspati belongs that upper region!, and above that there is that path of Aryaman?: therefore a whitebacked (bullock) is the fee for the Bzzhaspati (pap). He gives it to the Brahman, for Brzhaspati is the * Or rather, that upward direction. * That is, the region of light, of the sun. See V, 3, 1, 2 with note. V KANDA, 5 ADHYAYA, 2 BRAHMANA, 2. 123 Brahman of the gods, and this one is his (the Sacrificer's) Brahman: therefore he gives it to the Brahman. Even a vish/#dvragin! who is desirous of food may perform this offering: he (the priest) thereby bestows food upon him from all quarters, and verily he becomes an eater of food. SECOND BRAHMANA, 1. He performs the oblations of teams (prayugam ‘havimshi). The reason why he performs the oblations of teams, is that the anointed thereby yokes the seasons, and thus yoked those seasons draw him along, and he follows the seasons thus yoked : therefore he performs the oblations of teams. 2. There are twelve of these (oblations), for there are twelve months in the year: that is why there are twelve. ‘Let him make offering month by month, they say. Who knows about (the life of) man?? Let him therefore not make offering month by month. Moving eastward he offers six of them each at the distance of the yoke-pin’s throw from the other*; and then turning backward he offers six, each at a yoke-pin’s throw from the other.
3Who knows about (the life of) man?? Let him therefore not make offering month by month. Moving eastward he offers six of them each at the distance of the yoke-pin’s throw from the other*; and then turning backward he offers six, each at a yoke-pin’s throw from the other. 1 The meaning of this compound is unknown. Sdyana explains it as meaning ‘one who does not move from one spot, one who always remains in one and the same place.’ Hence the St. Petersburg dictionary conjectures : ‘One whose herd (or cattle-pen, vraga, vriga) is stationary.’ Similarly, Prof. Weber, in Béhtlingk’s Dictionary. See, however, the Kanva reading above, p. 50, note 1, according to which the word would seem to mean one afflicted with a certain malady (?cholera or dysentery). The ‘ Pa#kabila’ offering may be performed as a special ish/i, independently of the Ragasfya. ? «But who (knows if he) will live a year?’ Taitt. Br. I, 8, 4, 3. 5 In that case, he could offer them as distinct ishfs, each with its special barhis, and moving eastwards from the Ahavantya fire. 124 SATAPATHA-BRAHMANA, 3. But let him not do it thus. He prepares those first six so as to have a common barhis’, after the manner of those deities (of the first six oblations) ; even as in early spring they * would yoke their team and go onward until the rainy season, so does he now yoke the six seasons, and thus yoked the six seasons draw him forward and he follows the six seasons thus yoked until the rainy season. Two of the (oxen) drawing the original (hall-door) fire are the sacrificial fee. 4. He prepares the last six oblations so as to have a common barhis, after the manner of those (six) deities. Even as they would return again towards the rainy season, so does he yoke the six seasons, and thus yoked the six seasons draw him towards the rainy season, and he follows the six seasons thus yoked, in the rainy season. Two of the (oxen) drawing the original fire are the sacrificial fee. And as to why the (oxen) drawing the original fire are the sacrificial fee,—the consecrated (king) now yokes the seasons, and it being oxen that (actually) draw (and thus represent the seasons), therefore the (oxen) drawing the original fire are the sacrificial fee. 5. Nowas to this the Kurupa#Aalas used formerly to say, ‘It is the seasons that, being yoked, draw us, and we follow the seasons thus yoked.’ It was because their kings were performers of the Ragasdya that they spake thus. 1 That is to say, the first six oblations are to be combined and performed together as a single offering, without changing the covering of sacrificial grass on the altar. % S4yana supplies ‘ kings,’ and refers to Taitt. Br. I, 8, 4, 1, where the Kurupa#Aila (kings) are said to issue forth in the dewy season (on a raid over the eastern country), and to return with their booty at the end of the hot season. See paragraph 5. V KANDA, 5 ADHYAYA, 2 BRAHMANA, 9. 125
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.
1But 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 1 According to Sayama (MS. I. O. 657) the term ‘ Pa#kabila’ is derived from the circumstance that the vessel (p4tri) on which the five sacrificial dishes are placed when taken about to be ‘de- - posited’ on the vedi, contains five holes or openings for the dishes to be taken out. The Pagkabila oblations are to be performed during the light fortnight succeeding the performance of the Dasapeya,—that is to say, during the fortnight commencing with the new moon of Vaisékha, or in the latter part of April. The Taittirtya ceremonial calls these oblations the ‘Disém aveshfayad,’ i.e. ‘ Sacrifices performed for the appeasement of the regions.’ * Or, would become giddy (in flying through space), cf. Taitt. Br. I, 8, 3, 1. v KANDA, 5 ADHYAYA, I BRAHMANA, 8. 121 potsherds for Agni,—because he makes him ascend the eastern region, the seasons, the hymns and metres, he now redeems him therefrom by this (oblation). The remains of it he pours on the Brzhaspati pap. 4. And why he proceeds with the cake on eleven potsherds for Indra, or with the pap for Soma,— because he makes him ascend the southern region, the seasons, the hymns and metres, he now redeems him therefrom by this (oblation). The remains he pours on the Brzhaspati pap. 5. And why he proceeds with the pap to the Allgods,—because he makes him ascend the eastern region, the seasons, the hymns and metres, he now redeems him therefrom by this (oblation). The remains he pours on the Bvzhaspati pap. 6. And why he proceeds with the dish of curds for Mitra-Varuza,—because he makes him ascend the northern region, the seasons, the hymns and metres, he now redeems him therefrom by this (oblation). The remains he pours on the Brzhaspati pap. And in that he pours those remains on the Brthaspati pap, he thereby bestows food upon him? (the Sacrificer); and hence food is brought to the king from every quarter. 7. And why he proceeds with the Brzhaspati pap, —hbecause he makes him ascend the upper region, the seasons, the hymns and metres, he now redeems him therefrom by this (oblation). 8. And what cake on eight potsherds there is for Agni, the priest’s fee for that is gold; for that offering is for Agni, and gold is Agni’s seed: there- * Or, puts food into him. 122 SATAPATHA-BRAHMANA. fore the fee is gold. He gives it to the Agnidh ; for he, the Agnidhra, is really the same as Agni: therefore he gives it to the Agnidh.
2122 SATAPATHA-BRAHMANA. fore the fee is gold. He gives it to the Agnidh ; for he, the Agnidhra, is really the same as Agni: therefore he gives it to the Agnidh. 9. And what cake on eleven potsherds there is for Indra, the fee for that is a bull, for the bull is Indra. And if there be a pap for Soma, then the fee for that is a brown ox, for the brown one is sacred to Soma. He gives it to the Brahman, for the Brahman guards the sacrifice from the south: , therefore he gives it to the Brahman. 10. And what pap there is for the All-gods, the fee for that is a piebald bullock; for abundance of forms (marks) there is in such a piebald bullock, and the Visve Devas are the clans, and the clans mean abundance: therefore a piebald bullock is the fee. He gives it to the Hotvz, for the Hoty means abundance: therefore he gives it to the Hotvz. 11. And what dish of curds there is for Mitra- Varuma, the fee for that is a sterile cow, for that one is sacred to Mitra-Varuza. If he cannot procure a sterile cow, any unimpregnated one will do; for every sterile cow is indeed unimpregnated. He gives it to the two Adhvaryus; for the Adhvaryus are the out-breathing and the in-breathing, and the out-breathing and in-breathing are Mitra-Varuaa: therefore he gives it to the two Adhvaryus. 12. And what pap there is for Bvzhaspati, the fee for that is a white-backed bullock; for to Bvzhaspati belongs that upper region!, and above that there is that path of Aryaman?: therefore a whitebacked (bullock) is the fee for the Bzzhaspati (pap). He gives it to the Brahman, for Brzhaspati is the * Or rather, that upward direction. * That is, the region of light, of the sun. See V, 3, 1, 2 with note. V KANDA, 5 ADHYAYA, 2 BRAHMANA, 2. 123 Brahman of the gods, and this one is his (the Sacrificer's) Brahman: therefore he gives it to the Brahman. Even a vish/#dvragin! who is desirous of food may perform this offering: he (the priest) thereby bestows food upon him from all quarters, and verily he becomes an eater of food. SECOND BRAHMANA, 1. He performs the oblations of teams (prayugam ‘havimshi). The reason why he performs the oblations of teams, is that the anointed thereby yokes the seasons, and thus yoked those seasons draw him along, and he follows the seasons thus yoked : therefore he performs the oblations of teams. 2. There are twelve of these (oblations), for there are twelve months in the year: that is why there are twelve. ‘Let him make offering month by month, they say. Who knows about (the life of) man?? Let him therefore not make offering month by month. Moving eastward he offers six of them each at the distance of the yoke-pin’s throw from the other*; and then turning backward he offers six, each at a yoke-pin’s throw from the other.
3Who knows about (the life of) man?? Let him therefore not make offering month by month. Moving eastward he offers six of them each at the distance of the yoke-pin’s throw from the other*; and then turning backward he offers six, each at a yoke-pin’s throw from the other. 1 The meaning of this compound is unknown. Sdyana explains it as meaning ‘one who does not move from one spot, one who always remains in one and the same place.’ Hence the St. Petersburg dictionary conjectures : ‘One whose herd (or cattle-pen, vraga, vriga) is stationary.’ Similarly, Prof. Weber, in Béhtlingk’s Dictionary. See, however, the Kanva reading above, p. 50, note 1, according to which the word would seem to mean one afflicted with a certain malady (?cholera or dysentery). The ‘ Pa#kabila’ offering may be performed as a special ish/i, independently of the Ragasfya. ? «But who (knows if he) will live a year?’ Taitt. Br. I, 8, 4, 3. 5 In that case, he could offer them as distinct ishfs, each with its special barhis, and moving eastwards from the Ahavantya fire. 124 SATAPATHA-BRAHMANA, 3. But let him not do it thus. He prepares those first six so as to have a common barhis’, after the manner of those deities (of the first six oblations) ; even as in early spring they * would yoke their team and go onward until the rainy season, so does he now yoke the six seasons, and thus yoked the six seasons draw him forward and he follows the six seasons thus yoked until the rainy season. Two of the (oxen) drawing the original (hall-door) fire are the sacrificial fee. 4. He prepares the last six oblations so as to have a common barhis, after the manner of those (six) deities. Even as they would return again towards the rainy season, so does he yoke the six seasons, and thus yoked the six seasons draw him towards the rainy season, and he follows the six seasons thus yoked, in the rainy season. Two of the (oxen) drawing the original fire are the sacrificial fee. And as to why the (oxen) drawing the original fire are the sacrificial fee,—the consecrated (king) now yokes the seasons, and it being oxen that (actually) draw (and thus represent the seasons), therefore the (oxen) drawing the original fire are the sacrificial fee. 5. Nowas to this the Kurupa#Aalas used formerly to say, ‘It is the seasons that, being yoked, draw us, and we follow the seasons thus yoked.’ It was because their kings were performers of the Ragasdya that they spake thus. 1 That is to say, the first six oblations are to be combined and performed together as a single offering, without changing the covering of sacrificial grass on the altar. % S4yana supplies ‘ kings,’ and refers to Taitt. Br. I, 8, 4, 1, where the Kurupa#Aila (kings) are said to issue forth in the dewy season (on a raid over the eastern country), and to return with their booty at the end of the hot season. See paragraph 5. V KANDA, 5 ADHYAYA, 2 BRAHMANA, 9. 125
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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