Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1n to chant the Bnliat-saman (see p. 196, note 2), 300 SATAPATHA-BRAIIMAJVA. Stand there facing the west. The horse doubtless represents strength : hence he makes it turn round again in order that this strength shall not turn away from him (the sacrificer). 24. He lays that (fire) down on the horse's foot- print^; for the horse represents strength, so that he thereby lays it down on strength : for this reason he lays it down on the horse's foot-print. 25. In the first place he silently touches (the foot- print with the burning fire-wood). He then lifts it up and touches once more with it ; and at the third time he lays it down with (Va^. S. HI, 5) 'Earth! ether ! heaven ! ' For there are three worlds indeed ; so that he thereby obtains these (three) worlds. This now is one (mode of laying down the fire). 26. Then there is this other. Silently he touches (the foot-print with it) in the first place ; he then lifts it up, and at the second time lays it down with ' Earth ! ether ! heaven ! ' For he who wants to lift a load without havinQ- a firm footinij on this (earth), cannot lift it ; nay, it crushes him. 27. Now, when he touches it silently he thereby takes a firm footing on this resting-place ; and having obtained a firm, footing on it, he lays down (the fire) : and thus he wavers not. Here now Asuri, Fdiu/ci, and Madhuki held it (the fire) slightly to the back (or west of the fire-place) =^. ' For,' they argued, 'everything else (that is on the hearth) ^ Taitt. Br. I, i, 5, 9, on tlie contrary, forbids the fire to be laid down on the horse's foot-print, as the sacrificer's cattle is thereby surrendered to Rudra. Moreover, the horse is there made to step beside, not upon, the hearth-mound. ^ The Ka«va text reads : Tad v AsuriA Pa?l^ir Madhukir iti dadhrire, 'here now they held it thus.* II KANDA, I ADHYAYA, 4 BRAHMAA^A, 29. 3OI becomes, as it were, relaxed (on being touched by the fire) : he should therefore, after holding it up, lay it down at the first (touching) with " Earth ! ether ! heaven ! " for thus no relaxation takes place.' Let him then do this in whichever way he may deem proper. 28. He (the sacrificer) then goes round to the east side (of the fire), and taking hold of the top part of the burning sticks he mutters (Va^. S.
2er ! heaven ! " for thus no relaxation takes place.' Let him then do this in whichever way he may deem proper. 28. He (the sacrificer) then goes round to the east side (of the fire), and taking hold of the top part of the burning sticks he mutters (Va^. S. Ill, 5) : * Like unto the sky in plenty, like unto the earth in greatness!' When he says, 'Like unto the sky in plenty,' he means to say, ' Like as yonder sky is plenteous with stars, so may I become plen- teous!' and when he says, 'Like unto the earth in greatness,' he means to say, 'As great as this earth is so great may I become!' — 'On that back of thine, O Earth, that art meet for the worship of the gods' — for on her back he lays down that (fire) — * I lay down Agni, the eater of food, for the obtainment of food.' Agni is an eater of food: ' May I become an eater of food,' this is what he thereby says. This is a prayer for blessing, — he may mutter it, if he choose; or, if he choose, he may omit it. 29. He stands worshipping by (the fire) while muttering the (three) J^ik-verses of the queen of serpents (Va^. S. HI, 6-8) \ — ' Hither has come that spotted bull and has settled down before the mother; and before the father on going up to heaven.^ — She moves along through the luminous spheres, breathing forth from his breath : the mighty (bull) has illumined ^ These verses form the hymn Rig-veda X, 189, the authorship of which is ascribed to the queen of serpents (either Kadru, or the earth, according to Mahidhara). 302 DATAPATH A-BRAHMAiVA. the sky. — He rules over the thirty domains ; and song is bestowed on the winged one, yea, with the light at the break of day!' Thus he recites; and whatever (benefit) has not been obtained by him either through the equipments, or through the as- terisms, or through the seasons, or through the laying down of the fire, all that is thereby obtained by him ; and for this reason he stands worshipping by (the fire), while muttering the verses of the queen of serpents. 30. They say, however, that one need not stand by (the fire) worshipping with the verses of the queen of serpents. For the queen of serpents, they argue, is this earth ; and accordingly when he lays down the fire on her, he thereby obtains all his desires : hence he need not stand by (the fire) wor- shipping with the verses of the queen of serpents. Second Adhyaya. First BRAHMAiVA. The Oblations. I.
3argue, is this earth ; and accordingly when he lays down the fire on her, he thereby obtains all his desires : hence he need not stand by (the fire) wor- shipping with the verses of the queen of serpents. Second Adhyaya. First BRAHMAiVA. The Oblations. I. When he has taken out the Ahavaniya fire', he performs the Full-offering ^ The reason why ' Previously to the performance of the full-offering, the other fires (if there are any more) are laid down. An integral part of the laying down of the Sabhya, or hall-fire, which seems to have been kept up only by Kshatriyas, is a game of dice, played by the priests, with a cow, offered by the sacrificer, for the stake. On an ox-hide, spread north of the sacrificial ground, they place a brass vessel upside down, and on it throw four times five cowries (or, if such are not to be had, five sticks) with ' Even I win, uneven thou art won (or defeated)!' ^ The pCir/zahuli, or 'full-offering,' is an oblation of a spoon- ful of clarified butter. Katy. IV, 10, 5, and comm., supply the fol- lowing particulars, applying to all ordinary ^^u ho ti-offerings : He puts butter into the butter-pot and places it on the Garhapatya to II KAiVDA, 2 ADHYAYA, I BRAHMAiVA, 4. 303 he performs the full-offering is that he thereby causes that Agni to become an eater of food for his own self; that he thereby offers food to him. Even as (a mother or cow) would offer the breast to a new-born child or calf, so does he thereby offer food to him. 2. And having been appeased by that food, he (Agni) waits patiently for the other oblations to be cooked. If, on the other hand, that oblation were not to be offered up in him, he would ere long burn either the Adhvaryu or the sacrificer, for these two pass nearest by him. This is the reason why he makes this offering. 3. He offers it (with a) full (spoon) ; for the full doubtless means the All (universe), so that he thereby appeases him with the All. He offers it with ' Svaha ! ' for the Svaha is undefined, and un- defined also is the All, so that he thereby appeases him by means of the All. 4. The first offering which Pra^apati made, he made with ' Svaha ! ' Now that (offering) indeed is virtually the same as this one ; and hence he (the sacrificer) also makes it with * Svaha ! ' At this (offering) he grants a boon (to the priests) ^ ; but melt.
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.
1n to chant the Bnliat-saman (see p. 196, note 2), 300 SATAPATHA-BRAIIMAJVA. Stand there facing the west. The horse doubtless represents strength : hence he makes it turn round again in order that this strength shall not turn away from him (the sacrificer). 24. He lays that (fire) down on the horse's foot- print^; for the horse represents strength, so that he thereby lays it down on strength : for this reason he lays it down on the horse's foot-print. 25. In the first place he silently touches (the foot- print with the burning fire-wood). He then lifts it up and touches once more with it ; and at the third time he lays it down with (Va^. S. HI, 5) 'Earth! ether ! heaven ! ' For there are three worlds indeed ; so that he thereby obtains these (three) worlds. This now is one (mode of laying down the fire). 26. Then there is this other. Silently he touches (the foot-print with it) in the first place ; he then lifts it up, and at the second time lays it down with ' Earth ! ether ! heaven ! ' For he who wants to lift a load without havinQ- a firm footinij on this (earth), cannot lift it ; nay, it crushes him. 27. Now, when he touches it silently he thereby takes a firm footing on this resting-place ; and having obtained a firm, footing on it, he lays down (the fire) : and thus he wavers not. Here now Asuri, Fdiu/ci, and Madhuki held it (the fire) slightly to the back (or west of the fire-place) =^. ' For,' they argued, 'everything else (that is on the hearth) ^ Taitt. Br. I, i, 5, 9, on tlie contrary, forbids the fire to be laid down on the horse's foot-print, as the sacrificer's cattle is thereby surrendered to Rudra. Moreover, the horse is there made to step beside, not upon, the hearth-mound. ^ The Ka«va text reads : Tad v AsuriA Pa?l^ir Madhukir iti dadhrire, 'here now they held it thus.* II KANDA, I ADHYAYA, 4 BRAHMAA^A, 29. 3OI becomes, as it were, relaxed (on being touched by the fire) : he should therefore, after holding it up, lay it down at the first (touching) with " Earth ! ether ! heaven ! " for thus no relaxation takes place.' Let him then do this in whichever way he may deem proper. 28. He (the sacrificer) then goes round to the east side (of the fire), and taking hold of the top part of the burning sticks he mutters (Va^. S.
2er ! heaven ! " for thus no relaxation takes place.' Let him then do this in whichever way he may deem proper. 28. He (the sacrificer) then goes round to the east side (of the fire), and taking hold of the top part of the burning sticks he mutters (Va^. S. Ill, 5) : * Like unto the sky in plenty, like unto the earth in greatness!' When he says, 'Like unto the sky in plenty,' he means to say, ' Like as yonder sky is plenteous with stars, so may I become plen- teous!' and when he says, 'Like unto the earth in greatness,' he means to say, 'As great as this earth is so great may I become!' — 'On that back of thine, O Earth, that art meet for the worship of the gods' — for on her back he lays down that (fire) — * I lay down Agni, the eater of food, for the obtainment of food.' Agni is an eater of food: ' May I become an eater of food,' this is what he thereby says. This is a prayer for blessing, — he may mutter it, if he choose; or, if he choose, he may omit it. 29. He stands worshipping by (the fire) while muttering the (three) J^ik-verses of the queen of serpents (Va^. S. HI, 6-8) \ — ' Hither has come that spotted bull and has settled down before the mother; and before the father on going up to heaven.^ — She moves along through the luminous spheres, breathing forth from his breath : the mighty (bull) has illumined ^ These verses form the hymn Rig-veda X, 189, the authorship of which is ascribed to the queen of serpents (either Kadru, or the earth, according to Mahidhara). 302 DATAPATH A-BRAHMAiVA. the sky. — He rules over the thirty domains ; and song is bestowed on the winged one, yea, with the light at the break of day!' Thus he recites; and whatever (benefit) has not been obtained by him either through the equipments, or through the as- terisms, or through the seasons, or through the laying down of the fire, all that is thereby obtained by him ; and for this reason he stands worshipping by (the fire), while muttering the verses of the queen of serpents. 30. They say, however, that one need not stand by (the fire) worshipping with the verses of the queen of serpents. For the queen of serpents, they argue, is this earth ; and accordingly when he lays down the fire on her, he thereby obtains all his desires : hence he need not stand by (the fire) wor- shipping with the verses of the queen of serpents. Second Adhyaya. First BRAHMAiVA. The Oblations. I.
3argue, is this earth ; and accordingly when he lays down the fire on her, he thereby obtains all his desires : hence he need not stand by (the fire) wor- shipping with the verses of the queen of serpents. Second Adhyaya. First BRAHMAiVA. The Oblations. I. When he has taken out the Ahavaniya fire', he performs the Full-offering ^ The reason why ' Previously to the performance of the full-offering, the other fires (if there are any more) are laid down. An integral part of the laying down of the Sabhya, or hall-fire, which seems to have been kept up only by Kshatriyas, is a game of dice, played by the priests, with a cow, offered by the sacrificer, for the stake. On an ox-hide, spread north of the sacrificial ground, they place a brass vessel upside down, and on it throw four times five cowries (or, if such are not to be had, five sticks) with ' Even I win, uneven thou art won (or defeated)!' ^ The pCir/zahuli, or 'full-offering,' is an oblation of a spoon- ful of clarified butter. Katy. IV, 10, 5, and comm., supply the fol- lowing particulars, applying to all ordinary ^^u ho ti-offerings : He puts butter into the butter-pot and places it on the Garhapatya to II KAiVDA, 2 ADHYAYA, I BRAHMAiVA, 4. 303 he performs the full-offering is that he thereby causes that Agni to become an eater of food for his own self; that he thereby offers food to him. Even as (a mother or cow) would offer the breast to a new-born child or calf, so does he thereby offer food to him. 2. And having been appeased by that food, he (Agni) waits patiently for the other oblations to be cooked. If, on the other hand, that oblation were not to be offered up in him, he would ere long burn either the Adhvaryu or the sacrificer, for these two pass nearest by him. This is the reason why he makes this offering. 3. He offers it (with a) full (spoon) ; for the full doubtless means the All (universe), so that he thereby appeases him with the All. He offers it with ' Svaha ! ' for the Svaha is undefined, and un- defined also is the All, so that he thereby appeases him by means of the All. 4. The first offering which Pra^apati made, he made with ' Svaha ! ' Now that (offering) indeed is virtually the same as this one ; and hence he (the sacrificer) also makes it with * Svaha ! ' At this (offering) he grants a boon (to the priests) ^ ; but melt.
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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