Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1only an integral part of the Sakamedha^, is in reality its chief ceremony, and may therefore be considered as being itself on a par with the other seasonal offerings ; hence it requires the five oblations common to all the A'aturmasyas ; see II, 5, i, 8-1 1. The Black Ya^s it seems does not use the term Maha-havis, but assigns more importance to the Maha-pitr/ya^^la (see II, 6, i, i seq.). See Apastamba's Paribhashas, 80, 81 (M. Muller, Zeitschrift der Deutschen Morg. Ges. IX), according to which the sacrifice to the Manes belongs to the Mahaya^was. ' See p. 416, note i. * See p. 392, note i. The southern altar is not required at the present ceremony. ^ See p. 404, note i. [12] E e 4 1 8 DATAPATH A-BRAIIMAA^A. fore-offerings and nine after-offerings \ and three Samish/aya^Lis. In the first place there are those five oblations ^. 3. Now as to why there is a cake on eight pot- sherds for Agni. With Agni, (shaped into) a sharp point (te^as)^, indeed, they (the gods) slew him (Vmra) ; and Agni, that sharp point, swerved not : hence there is (a cake) for Agni. 4. Then as to why there is a rice-pap for Soma. With the aid of Soma, the king, indeed they slew him, they who have Soma for their king: hence there is a pap for Soma. 5. Then as to why there is a cake on twelve, or eight*, potsherds for Savitrz. Savitr/, indeed, is the impeller (prasavit/V) of the gods ; and impelled by Savitr/ they slew him : hence there is (a cake) for Savitr^. 6. Then as to why there is a rice-pap for Sarasvati, Sarasvati in truth is Speech; and Speech indeed it was that cheered them up, saying, 'Strike! slay^!' Hence there is a pap for Sara- svati. 7. Then as to why there is a rice-pap for Pushan. Pushan doubtless is this earth ^, and this ^ See II, 5, 2, 30 and 41. ^ See II, 5, 1, II, with note 9. ^ See II, 5, 3, 2. This cake, again, is to be prepared (or offered) simultaneously with the rising of the sun ; see p. 409 note. * According to Taitt. S. I, 8, 4 it is to be one on twelve potsherds. '' The Kawva text has, 'Attack (abhipadyasva) ! strike! slay!' " This identification of Pushan with the earth is very strange, the more so as, at II, 5, i, 11, special stress is laid on the male nature of Pfishan. Perhaps it is in his character of bountiful bestower of food and cattle, or as the tutelary god of travellers, that he is so identified. II KAA'DA, 5 ADHYAYA, 4 BRAHMAiVA, II. 419 earth, indeed, gave him (Vrztra) up to slaughter ; and they slew him, thus given up by her : hence there is a rice-pap for Pushan. 8.
2ttle, or as the tutelary god of travellers, that he is so identified. II KAA'DA, 5 ADHYAYA, 4 BRAHMAiVA, II. 419 earth, indeed, gave him (Vrztra) up to slaughter ; and they slew him, thus given up by her : hence there is a rice-pap for Pushan. 8. Then follows a cake on twelve potsherds for Indra and Agni; for by means of that they slew him, since Agni means fiery glow (te^as), and Indra means manly power, and by means of these two powers they did indeed slay him. More- over, Agni .is the priesthood, and Indra is the nobility ; having allied these two, having closely united the priesthood with the nobility, they (the gods) slew him by means of these two powers : hence there is a cake on twelve potsherds for Indra and Agni. 9. Then follows a rice-pap for Mahendra. For before the slaying of V^'/tra he was indeed Indra; but after slaying V/^/tra he became Mahendra (the great Indra), even as (a king becomes) a mahara^a, after obtaining the victory : hence there is a rice-pap for Mahendra. And thereby indeed he renders him great (strong) for the slaying of Vr/tra : for this reason also there is a rice-pap for Mahendra. 10. Then follows a cake on one potsherd for Vii'vakarman. To the gods, indeed, on perform- ing the Sakamedha-sacrifice and obtaining the victory (over Vmra), that sacred work (karman) was made complete (vi^va), and all was conquered; and so is that sacred work made complete, and all is con- quered, by him who has performed the Sakamedha- sacrifice and obtained the victory : hence there is a cake on one potsherd for Vijvakarman. 11. And, verily, by performing this sacrifice the gods became what race, what prosperity of the gods there now is ; and that same race he propagates, E e 2 420 S'ATAPATIIA-BRAHMAiVA. that same prosperity he attains, whosoever, knowing this, performs this sacrifice. Let him therefore perform this sacrifice. Sixth Adhyaya. First BRAHMAiVA. 1. Verily, by means of the Great Oblation the gods slew Vmra, and gained that supreme autho- rity which they now wield. And by means of the sacrifice to the fathers they then recalled to life those of them that had been slain in this battle ; and they, indeed, were the fathers : hence the name Pitr/ya^^la^ (sacrifice to the Manes). 2. Now the spring, the summer, and the rainy season, — they are those who vanquished (Vmra) ; and the autumn, the winter, and the dewy season, — they are those whom they (the gods) recalled to life'^. 3.
3rs : hence the name Pitr/ya^^la^ (sacrifice to the Manes). 2. Now the spring, the summer, and the rainy season, — they are those who vanquished (Vmra) ; and the autumn, the winter, and the dewy season, — they are those whom they (the gods) recalled to life'^. 3. Now when he performs that sacrifice, he does so, hoping that thus they (the Asuras) will not slay any of his, or because the gods did so (perform it). Moreover he thereby offers to those (fathers) the share which the gods assigned to them ; and thus he gratifies those whom the gods recalled to life, and leads his own fathers up to a better world ; and whatever injury or loss he suffers through his own unrighteous conduct (or wrong sacrificial perform- ance)^ that is thereby made good to him: that is why he performs this sacrifice (to the fathers). ^ This is generally called the Mahapitr/ya^7la, as distinguished from the ordinary monthly 'P'ltri'ya.gna. of the new-moon sacrifice ; for which see II, 4, 2, i seq. ^ See II, I, 3, I seq. * Instead of ' a/('ara«ena,' the Ka«va MS. has '/C'ara7/(5na(!).' Cf. Sayawa's interpretation * anu/('ara«ena anugamanena X-a.' II KANDA, 6 ADHYAYA, I BRAHMAiVA, 8. 42 1 4. He offers a cake on six potsherds to the Pitara/^ Somavanta/z, or to Soma Pitr^'mat^ Six doubtless are the seasons, and the fathers are the seasons : hence it is one of six potsherds. 5. Thereupon they parch barley-grain on the Anvaharyapa/f'ana (or Dakshi/mgni) for the Pitaro Barhishada/^-. They then grind one half of it ; and (the other) half remains thus unground, — this is the parched grain for the Barhis-seated fathers. 6. Then a porridge is (prepared) for the Pitaro 'gnishvatta/^^ (by the ground half of the parched grain) being mixed with the milk of a cow suckling an adopted calf, by stirring it once with a single splinter. It is indeed once for all that the fathers have departed, and hence it is stirred but once. These are the oblations. 7. Now those (fathers) who have sacrificed with Soma are the Pitara/^ Somavanta/^ ; and those who gain the world (of the gods) by means of cooked (sacrificial food) offered by them are the Pitaro Barhishada/^ ; and they who (have offered) neither the one nor the other, and whom Agni consumes by burning, they are the Pitaro 'gnislivat- ta/^ These, then, are the fathers ^ 8. He takes out [the rice for] that cake of six potsherds, while seated behind the Garhapatya, and looking southwards, with the sacrificial cord over his rio^ht shoulder.
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.
1only an integral part of the Sakamedha^, is in reality its chief ceremony, and may therefore be considered as being itself on a par with the other seasonal offerings ; hence it requires the five oblations common to all the A'aturmasyas ; see II, 5, i, 8-1 1. The Black Ya^s it seems does not use the term Maha-havis, but assigns more importance to the Maha-pitr/ya^^la (see II, 6, i, i seq.). See Apastamba's Paribhashas, 80, 81 (M. Muller, Zeitschrift der Deutschen Morg. Ges. IX), according to which the sacrifice to the Manes belongs to the Mahaya^was. ' See p. 416, note i. * See p. 392, note i. The southern altar is not required at the present ceremony. ^ See p. 404, note i. [12] E e 4 1 8 DATAPATH A-BRAIIMAA^A. fore-offerings and nine after-offerings \ and three Samish/aya^Lis. In the first place there are those five oblations ^. 3. Now as to why there is a cake on eight pot- sherds for Agni. With Agni, (shaped into) a sharp point (te^as)^, indeed, they (the gods) slew him (Vmra) ; and Agni, that sharp point, swerved not : hence there is (a cake) for Agni. 4. Then as to why there is a rice-pap for Soma. With the aid of Soma, the king, indeed they slew him, they who have Soma for their king: hence there is a pap for Soma. 5. Then as to why there is a cake on twelve, or eight*, potsherds for Savitrz. Savitr/, indeed, is the impeller (prasavit/V) of the gods ; and impelled by Savitr/ they slew him : hence there is (a cake) for Savitr^. 6. Then as to why there is a rice-pap for Sarasvati, Sarasvati in truth is Speech; and Speech indeed it was that cheered them up, saying, 'Strike! slay^!' Hence there is a pap for Sara- svati. 7. Then as to why there is a rice-pap for Pushan. Pushan doubtless is this earth ^, and this ^ See II, 5, 2, 30 and 41. ^ See II, 5, 1, II, with note 9. ^ See II, 5, 3, 2. This cake, again, is to be prepared (or offered) simultaneously with the rising of the sun ; see p. 409 note. * According to Taitt. S. I, 8, 4 it is to be one on twelve potsherds. '' The Kawva text has, 'Attack (abhipadyasva) ! strike! slay!' " This identification of Pushan with the earth is very strange, the more so as, at II, 5, i, 11, special stress is laid on the male nature of Pfishan. Perhaps it is in his character of bountiful bestower of food and cattle, or as the tutelary god of travellers, that he is so identified. II KAA'DA, 5 ADHYAYA, 4 BRAHMAiVA, II. 419 earth, indeed, gave him (Vrztra) up to slaughter ; and they slew him, thus given up by her : hence there is a rice-pap for Pushan. 8.
2ttle, or as the tutelary god of travellers, that he is so identified. II KAA'DA, 5 ADHYAYA, 4 BRAHMAiVA, II. 419 earth, indeed, gave him (Vrztra) up to slaughter ; and they slew him, thus given up by her : hence there is a rice-pap for Pushan. 8. Then follows a cake on twelve potsherds for Indra and Agni; for by means of that they slew him, since Agni means fiery glow (te^as), and Indra means manly power, and by means of these two powers they did indeed slay him. More- over, Agni .is the priesthood, and Indra is the nobility ; having allied these two, having closely united the priesthood with the nobility, they (the gods) slew him by means of these two powers : hence there is a cake on twelve potsherds for Indra and Agni. 9. Then follows a rice-pap for Mahendra. For before the slaying of V^'/tra he was indeed Indra; but after slaying V/^/tra he became Mahendra (the great Indra), even as (a king becomes) a mahara^a, after obtaining the victory : hence there is a rice-pap for Mahendra. And thereby indeed he renders him great (strong) for the slaying of Vr/tra : for this reason also there is a rice-pap for Mahendra. 10. Then follows a cake on one potsherd for Vii'vakarman. To the gods, indeed, on perform- ing the Sakamedha-sacrifice and obtaining the victory (over Vmra), that sacred work (karman) was made complete (vi^va), and all was conquered; and so is that sacred work made complete, and all is con- quered, by him who has performed the Sakamedha- sacrifice and obtained the victory : hence there is a cake on one potsherd for Vijvakarman. 11. And, verily, by performing this sacrifice the gods became what race, what prosperity of the gods there now is ; and that same race he propagates, E e 2 420 S'ATAPATIIA-BRAHMAiVA. that same prosperity he attains, whosoever, knowing this, performs this sacrifice. Let him therefore perform this sacrifice. Sixth Adhyaya. First BRAHMAiVA. 1. Verily, by means of the Great Oblation the gods slew Vmra, and gained that supreme autho- rity which they now wield. And by means of the sacrifice to the fathers they then recalled to life those of them that had been slain in this battle ; and they, indeed, were the fathers : hence the name Pitr/ya^^la^ (sacrifice to the Manes). 2. Now the spring, the summer, and the rainy season, — they are those who vanquished (Vmra) ; and the autumn, the winter, and the dewy season, — they are those whom they (the gods) recalled to life'^. 3.
3rs : hence the name Pitr/ya^^la^ (sacrifice to the Manes). 2. Now the spring, the summer, and the rainy season, — they are those who vanquished (Vmra) ; and the autumn, the winter, and the dewy season, — they are those whom they (the gods) recalled to life'^. 3. Now when he performs that sacrifice, he does so, hoping that thus they (the Asuras) will not slay any of his, or because the gods did so (perform it). Moreover he thereby offers to those (fathers) the share which the gods assigned to them ; and thus he gratifies those whom the gods recalled to life, and leads his own fathers up to a better world ; and whatever injury or loss he suffers through his own unrighteous conduct (or wrong sacrificial perform- ance)^ that is thereby made good to him: that is why he performs this sacrifice (to the fathers). ^ This is generally called the Mahapitr/ya^7la, as distinguished from the ordinary monthly 'P'ltri'ya.gna. of the new-moon sacrifice ; for which see II, 4, 2, i seq. ^ See II, I, 3, I seq. * Instead of ' a/('ara«ena,' the Ka«va MS. has '/C'ara7/(5na(!).' Cf. Sayawa's interpretation * anu/('ara«ena anugamanena X-a.' II KANDA, 6 ADHYAYA, I BRAHMAiVA, 8. 42 1 4. He offers a cake on six potsherds to the Pitara/^ Somavanta/z, or to Soma Pitr^'mat^ Six doubtless are the seasons, and the fathers are the seasons : hence it is one of six potsherds. 5. Thereupon they parch barley-grain on the Anvaharyapa/f'ana (or Dakshi/mgni) for the Pitaro Barhishada/^-. They then grind one half of it ; and (the other) half remains thus unground, — this is the parched grain for the Barhis-seated fathers. 6. Then a porridge is (prepared) for the Pitaro 'gnishvatta/^^ (by the ground half of the parched grain) being mixed with the milk of a cow suckling an adopted calf, by stirring it once with a single splinter. It is indeed once for all that the fathers have departed, and hence it is stirred but once. These are the oblations. 7. Now those (fathers) who have sacrificed with Soma are the Pitara/^ Somavanta/^ ; and those who gain the world (of the gods) by means of cooked (sacrificial food) offered by them are the Pitaro Barhishada/^ ; and they who (have offered) neither the one nor the other, and whom Agni consumes by burning, they are the Pitaro 'gnislivat- ta/^ These, then, are the fathers ^ 8. He takes out [the rice for] that cake of six potsherds, while seated behind the Garhapatya, and looking southwards, with the sacrificial cord over his rio^ht shoulder.
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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