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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1X, 121, 8), and the last of the three offering prayers (that of the meat portions), viz. Vag. S. XXVII, 25 (Ack S. X, 121, 7), end with the refrain, ‘what god (or, the god Ka) should we serve with offering.’ Thus, then, the first and the last of the six formulas would be 176 SATAPATHA-BRAHMANA. 13. Now when in the first place he offers the omentum, he thereby puts into him (Pragapati) that vital air which is here in front. And when they proceed with that (cake) in the middle, it is because this trunk is in the middle. And when they proceed thereafter with the (meat) oblation, he thereby puts into him that vital air which is behind. The (remaining) offering and invitatory prayers should contain the word ‘bright,’ with the view of the obtainment of bright forms; and the word ‘niyut’ (team), for the obtainment of that form which has a team}. addressed to Pragapati; and to him is also exceptionally offered the animal cake, which is here assigned the central position, and which, in the normal sacrificial order, would belong to the recipient of the animal sacrifice itself, or in the present case, to Vayu Niyutvat. Sfyama, on the other hand, makes the above two verses, containing the word Ka, the invitatory and offering prayers of the cake-offering, as the MS. makes him say,—kadvatyau y4gyanuvakye purodasasya, ‘Apo ha yad brehatir’ (Rvk S. X, 121, 7), ‘yaskid Apo’ (X, 121, 8) ity ete. This, indeed, would also seem to be the opinion of K4ty4yana, whose rules (XVI, 1, 39-43) are,—39. To, Pragapati belongs the animal cake at both (animal sacrifices); 40. The offering and invitatory formulas of the Pragdpatya (animal sacrifice) contain the word ‘Ka;’ 41. Those of the Vayavya contain the word ‘bright;’ 42. Optionally so, those of the omentum (but not at the meat portion, commentary); 43. The remainder is equal in all (three views)—Now it would indeed be the most natural, that the formulas of the cake-offering, here exceptionally assigned to Pragdpati, should be made to correspond to that deity ; but the order in which the formulas are given in the Vag. S. XXVII, 23-28 (cf. Asval. III, 8, 1), as well as paragraph 13 above, seems to favour the first view; though the next paragraph shows that there were differences of opinion on this point. Cf. next note. 1 The form of Pragdpati which has a team of horses is Vayu, the god of wind; while his bright forms are represented by Agni, the fire (VI, 1, 3, 20, ‘Agni is all bright things’). Vag. S. XXVJJ, 29-34 gives six verses for use as invitatory and offering formulas vI KANDA, 2 ADHYAYA, 2 BRAHMANA, 15. 177 14. As to this they say, ‘It is rather the two (prayers) of the Omentum that should contain (the word) “ bright,” for so far as the two (prayers) of the omentum containing (the word) “bright” extend, extends what is bright in the animal (sacrifice) ; and the two (prayers) of the (meat) oblation should contain (the word) “team,” for the obtainment of that form of him (Prag4pati) which has a team.’
215. And, again, why he slaughters this animal ;— : in this animal doubtless the form of all (the five kinds . of) animals is (contained): inasmuch as it is hornless and bearded, that is the form of man, for man is hornless and bearded ; inasmuch as it is hornless and furnished with a mane, that is the form of the horse, for the horse is hornless and furnished with a mane; inasmuch as it is eight-hoofed, that is the bull’s form, for the bull is eight-hoofed; inasmuch as its hoofs are like those of the sheep, that is the form of the at the ish‘ak4pasu to Vayu. Five of these contain the word ‘niyut,’ team, but only the first two contain the word ‘sukra’ (bright): these two are presumably to be used on the present occasion ; though I am at a loss to see what other two verses containing the word ‘ bright’ are to be used; unless indeed ‘suklavatyak’ in the text means ‘verses containing some word for bright,’ in which case the ordinary verses used at an animal offering to Vayu Niyutvat, viz. Vag. S.XXVII, 23 and 24 (Rk S.VII, 91, 3; 90, 3) which contain the word ‘sveta’ (white, light), might be used. The MS. of Sayama’s commentary is unfortunately very corrupt in this place; it alludes to the latter two verses, but whether to recommend them, or set them aside, for the present occasion, is not clear. He does, however, specially except the formulas of the animal cake from being included in the above specification. In the view put forth in paragraph 14, the above-mentioned two verses would apparently have to be used for the omentum-oblation, the two verses containing ‘Ka’ for the cake-oblation, and (any) two verses containing the word ‘team’ (either the ordinary ones, A:k S. VII, 92, 5; VI, 49, 4; or some of the special ones) for the meat-oblation. [41] N 178 SATAPATHA-BRAHMANA. sheep; and inasmuch as it is a he-goat, that is that of the goat. Thus when he slaughters this one, _thereby indeed all those (five) animals are slaughtered for him. Whichever of these may suit him—either those five animals, or that (he-goat) for Pragdpati, or that one for (Vayu) Niyutvat !— 16. Let him slaughter it at full moon. ‘Let him slaughter at new moon,’ so say some, ‘ for Pragdpati is yonder moon: during that night (of new moon) he dwells here (on earth) ?, and it would be just as if he slaughtered him while staying near.’ 17. But, indeed, this (takes place) at full moon, for the victim is yonder moon, and him the gods slaughter at full moon’: ‘I will slaughter him at the time when the gods slaughter him,’ thus he thinks, and therefore (he does so) at full moon. And, again, why at full moon;—the full moon no 1 Sayana here supplies ‘let him perform that,’—eshém karmanim madhye yat karmAsya sampadyeta tat kury4d iti seshak; but he then adds, that the pronoun ‘it’ (tam) at the beginning of the next paragraph is caused by proximity of the Niyutvatiya.
3And, again, why at full moon;—the full moon no 1 Sayana here supplies ‘let him perform that,’—eshém karmanim madhye yat karmAsya sampadyeta tat kury4d iti seshak; but he then adds, that the pronoun ‘it’ (tam) at the beginning of the next paragraph is caused by proximity of the Niyutvatiya. 2 See I, 6, 4, 5. ‘Now this king Soma, the food of the gods, is no other than the moon. When he (the moon, masc.) is not seen that night either in the east or in the west, then he visits this world, and here he enters into the waters (f.) and plants (f.).’ Thus Pragapati is here identified with Soma, the moon, and food. 5 Cp. I, 6, 4, 12-13. ‘The full-moon oblation, assuredly, belongs to the Vritra-slayer, for by means of it Indra slew Vritra; and this new-moon oblation also represents the slaying of Vritra, since they prepared that invigorating draught for him who had slain Vritra. An offering in honour of the Vritra-slayer, then, is the full-moon sacrifice. Vrztra, assuredly, is no other than the moon; and when during that night (of new moon) he is not seen either in the east or in the west, then he (Indra) finishes in destroying him by means of that (new-moon sacrifice), and leaves nothing remaining of him.’ VI KANDA, 2 ADHYAYA, 2 BRAHMANA, 22. 179 doubt was the first to shine forth, hence also (the sacrifice takes place) at full moon. 18, And furthermore, at the Phalguna (full moon), for that full moon of PhAlguna, that is, the second (Phaélguna)', is the first night of the year; and that first (Phdlguna) is the last (night of the year): he thus begins the year at the very mouth (beginning). 19. Now, as soon as he has performed the fullmoon offering, let him slaughter the victim. For Indra, having driven away Vritra, evil, by means of the full-moon offering, thus freed from evil entered upon this sacrificial performance; and in like manner the Sacrificer, having driven away Vrttra, evil, by means of the full-moon offering, thus freed from evil now enters on this (sacred) performance. 20. This is (performed) in a low voice, for by means of these victims Pragdpati sought to obtain this (sacred) work ?; but that (work) was then, as it were, uncertain, indistinct : hence in a low voice. 21. And, again, why in a low voice ;—this performance assuredly belongs to Pragdpati, for it is Pragapati he enters upon by this performance ; and Prag4pati is undefined. 22. And, again, why in a low voice ;—there is seed here in the sacrifice, and seed is cast silently—the
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.
1X, 121, 8), and the last of the three offering prayers (that of the meat portions), viz. Vag. S. XXVII, 25 (Ack S. X, 121, 7), end with the refrain, ‘what god (or, the god Ka) should we serve with offering.’ Thus, then, the first and the last of the six formulas would be 176 SATAPATHA-BRAHMANA. 13. Now when in the first place he offers the omentum, he thereby puts into him (Pragapati) that vital air which is here in front. And when they proceed with that (cake) in the middle, it is because this trunk is in the middle. And when they proceed thereafter with the (meat) oblation, he thereby puts into him that vital air which is behind. The (remaining) offering and invitatory prayers should contain the word ‘bright,’ with the view of the obtainment of bright forms; and the word ‘niyut’ (team), for the obtainment of that form which has a team}. addressed to Pragapati; and to him is also exceptionally offered the animal cake, which is here assigned the central position, and which, in the normal sacrificial order, would belong to the recipient of the animal sacrifice itself, or in the present case, to Vayu Niyutvat. Sfyama, on the other hand, makes the above two verses, containing the word Ka, the invitatory and offering prayers of the cake-offering, as the MS. makes him say,—kadvatyau y4gyanuvakye purodasasya, ‘Apo ha yad brehatir’ (Rvk S. X, 121, 7), ‘yaskid Apo’ (X, 121, 8) ity ete. This, indeed, would also seem to be the opinion of K4ty4yana, whose rules (XVI, 1, 39-43) are,—39. To, Pragapati belongs the animal cake at both (animal sacrifices); 40. The offering and invitatory formulas of the Pragdpatya (animal sacrifice) contain the word ‘Ka;’ 41. Those of the Vayavya contain the word ‘bright;’ 42. Optionally so, those of the omentum (but not at the meat portion, commentary); 43. The remainder is equal in all (three views)—Now it would indeed be the most natural, that the formulas of the cake-offering, here exceptionally assigned to Pragdpati, should be made to correspond to that deity ; but the order in which the formulas are given in the Vag. S. XXVII, 23-28 (cf. Asval. III, 8, 1), as well as paragraph 13 above, seems to favour the first view; though the next paragraph shows that there were differences of opinion on this point. Cf. next note. 1 The form of Pragdpati which has a team of horses is Vayu, the god of wind; while his bright forms are represented by Agni, the fire (VI, 1, 3, 20, ‘Agni is all bright things’). Vag. S. XXVJJ, 29-34 gives six verses for use as invitatory and offering formulas vI KANDA, 2 ADHYAYA, 2 BRAHMANA, 15. 177 14. As to this they say, ‘It is rather the two (prayers) of the Omentum that should contain (the word) “ bright,” for so far as the two (prayers) of the omentum containing (the word) “bright” extend, extends what is bright in the animal (sacrifice) ; and the two (prayers) of the (meat) oblation should contain (the word) “team,” for the obtainment of that form of him (Prag4pati) which has a team.’
215. And, again, why he slaughters this animal ;— : in this animal doubtless the form of all (the five kinds . of) animals is (contained): inasmuch as it is hornless and bearded, that is the form of man, for man is hornless and bearded ; inasmuch as it is hornless and furnished with a mane, that is the form of the horse, for the horse is hornless and furnished with a mane; inasmuch as it is eight-hoofed, that is the bull’s form, for the bull is eight-hoofed; inasmuch as its hoofs are like those of the sheep, that is the form of the at the ish‘ak4pasu to Vayu. Five of these contain the word ‘niyut,’ team, but only the first two contain the word ‘sukra’ (bright): these two are presumably to be used on the present occasion ; though I am at a loss to see what other two verses containing the word ‘ bright’ are to be used; unless indeed ‘suklavatyak’ in the text means ‘verses containing some word for bright,’ in which case the ordinary verses used at an animal offering to Vayu Niyutvat, viz. Vag. S.XXVII, 23 and 24 (Rk S.VII, 91, 3; 90, 3) which contain the word ‘sveta’ (white, light), might be used. The MS. of Sayama’s commentary is unfortunately very corrupt in this place; it alludes to the latter two verses, but whether to recommend them, or set them aside, for the present occasion, is not clear. He does, however, specially except the formulas of the animal cake from being included in the above specification. In the view put forth in paragraph 14, the above-mentioned two verses would apparently have to be used for the omentum-oblation, the two verses containing ‘Ka’ for the cake-oblation, and (any) two verses containing the word ‘team’ (either the ordinary ones, A:k S. VII, 92, 5; VI, 49, 4; or some of the special ones) for the meat-oblation. [41] N 178 SATAPATHA-BRAHMANA. sheep; and inasmuch as it is a he-goat, that is that of the goat. Thus when he slaughters this one, _thereby indeed all those (five) animals are slaughtered for him. Whichever of these may suit him—either those five animals, or that (he-goat) for Pragdpati, or that one for (Vayu) Niyutvat !— 16. Let him slaughter it at full moon. ‘Let him slaughter at new moon,’ so say some, ‘ for Pragdpati is yonder moon: during that night (of new moon) he dwells here (on earth) ?, and it would be just as if he slaughtered him while staying near.’ 17. But, indeed, this (takes place) at full moon, for the victim is yonder moon, and him the gods slaughter at full moon’: ‘I will slaughter him at the time when the gods slaughter him,’ thus he thinks, and therefore (he does so) at full moon. And, again, why at full moon;—the full moon no 1 Sayana here supplies ‘let him perform that,’—eshém karmanim madhye yat karmAsya sampadyeta tat kury4d iti seshak; but he then adds, that the pronoun ‘it’ (tam) at the beginning of the next paragraph is caused by proximity of the Niyutvatiya.
3And, again, why at full moon;—the full moon no 1 Sayana here supplies ‘let him perform that,’—eshém karmanim madhye yat karmAsya sampadyeta tat kury4d iti seshak; but he then adds, that the pronoun ‘it’ (tam) at the beginning of the next paragraph is caused by proximity of the Niyutvatiya. 2 See I, 6, 4, 5. ‘Now this king Soma, the food of the gods, is no other than the moon. When he (the moon, masc.) is not seen that night either in the east or in the west, then he visits this world, and here he enters into the waters (f.) and plants (f.).’ Thus Pragapati is here identified with Soma, the moon, and food. 5 Cp. I, 6, 4, 12-13. ‘The full-moon oblation, assuredly, belongs to the Vritra-slayer, for by means of it Indra slew Vritra; and this new-moon oblation also represents the slaying of Vritra, since they prepared that invigorating draught for him who had slain Vritra. An offering in honour of the Vritra-slayer, then, is the full-moon sacrifice. Vrztra, assuredly, is no other than the moon; and when during that night (of new moon) he is not seen either in the east or in the west, then he (Indra) finishes in destroying him by means of that (new-moon sacrifice), and leaves nothing remaining of him.’ VI KANDA, 2 ADHYAYA, 2 BRAHMANA, 22. 179 doubt was the first to shine forth, hence also (the sacrifice takes place) at full moon. 18, And furthermore, at the Phalguna (full moon), for that full moon of PhAlguna, that is, the second (Phaélguna)', is the first night of the year; and that first (Phdlguna) is the last (night of the year): he thus begins the year at the very mouth (beginning). 19. Now, as soon as he has performed the fullmoon offering, let him slaughter the victim. For Indra, having driven away Vritra, evil, by means of the full-moon offering, thus freed from evil entered upon this sacrificial performance; and in like manner the Sacrificer, having driven away Vrttra, evil, by means of the full-moon offering, thus freed from evil now enters on this (sacred) performance. 20. This is (performed) in a low voice, for by means of these victims Pragdpati sought to obtain this (sacred) work ?; but that (work) was then, as it were, uncertain, indistinct : hence in a low voice. 21. And, again, why in a low voice ;—this performance assuredly belongs to Pragdpati, for it is Pragapati he enters upon by this performance ; and Prag4pati is undefined. 22. And, again, why in a low voice ;—there is seed here in the sacrifice, and seed is cast silently—the
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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