Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1tersburg Diet, takes it in the sense of ' (if they are) desirous of distributing them.' Taitt. Br. I, 6, 10, 5 has merely ' utkiranti bhagasya lipsante,' 'they throw (them) up, (whereby) they desire to obtain prosperity.' Apastamba, as quoted by Say. on Taitt. S.I, 8,6, says, — Having thrown up the cakes and caught them again (pratilabhya), and having, with ' We worship Tryam- baka,' put them into the Sacrificer's joined palms ; and having taken them up separately (Papadaya), with (or thinking) ' We desire to obtain you of (Pfrom) Bhaga;' let them put them together (samavapeyu//) thrice in this way. II KANDA, 6 ADHyAvA, 2 BRAHMAA^A, 1 9. 443 aside towards the north; and if he meets with a tree or a stake or a bamboo or an ant-hill, he fastens them thereon, with the text (Va^. S. Ill, 6i), ' These, O Rudra, are thy provisions ; therewith depart beyond the Mu^avats!' — (supplied) with pro- visions people indeed set out on a journey : hence he thereby dismisses him supplied with provisions whithersoever he is bound. Now in this case his journey is beyond the Mucravats : hence he sa}s, 'De- part beyond the Mu^avats!' — 'with thy bow unstrung and muffled up — ,' whereby he means to say, ' De- part propitious, not injuring us^;' ' Clad in a skin,' — whereby he lulls him to sleep ^; for while sleeping he injures no one : hence he says, ' Clad in a skin.' 18. They then turn to the right about, and return (to the uttaravedi) without looking back. Having returned thither, they touch water ; for they have been performing a ceremony relating to Rudra"', and water is (a means of) purification : with water, that (means of) purification, they accordingly purify themselves. 19. Thereupon he shaves his hair and beard, and takes up the fire (of the uttaravedi), — for only after changing his place (to the ordinary sacrificial ground) he performs the (Full-moon) sacrifice on that fire, since it is not proper that he should perform the ' In the Yag. Sawhita this forms part of the text, but it is clearly a gloss taken from the Brahmawa. The Ka/^va recension of the Brahmana has ' — pinakavasa ity ahiwsan na-^ siva.A sanio 'lihily evaitad aha,' which has likewise found its way into the Sawhita of that school. On the IMu^avats, see INIuir, Orig. Sanskrit Texts, vol. ii. p. 352. '^ According to Katy, V, 10, 22, he mutters the word 'skin-clad' while steadying the two baskets. ^ See p. 2, note 2. 444 ^-ATAPATUA-BRAIIMAiVA. Agnihotra on the uttaravedi : for this reason he changes his place.
2INIuir, Orig. Sanskrit Texts, vol. ii. p. 352. '^ According to Katy, V, 10, 22, he mutters the word 'skin-clad' while steadying the two baskets. ^ See p. 2, note 2. 444 ^-ATAPATUA-BRAIIMAiVA. Agnihotra on the uttaravedi : for this reason he changes his place. Having gone to the house, and 'churned out' the fires \ he performs the Full- moon offering. The Seasonal offerings, doubtless, are detached sacrifices ; whereas the Full-moon offering is a regular, established sacrifice : hence he finally establishes himself by means of that regular sacrifice, and therefore changes his place (to the ordinary sacrificial ground). Third BRAiiMAiVA. 1. Verily, imperishable is the righteousness of him that offers the Seasonal sacrifices ; for such a one gains the year, and hence there is no cessation for him. He gains it (the year) in three divisions, he conquers it in three divisions. The year means the whole, and the whole is imperishable (without end) : hence his righteousness is indeed imperish- able. Moreover, he thereby becomes a Season, and as such goes to the gods ; but there Is no perishableness in the gods, and hence there is imperishable righteousness for him. This, then, is why he offers the Seasonal sacrifices. 2. Then as to why he should perform the ^Su na- si rya offering. The prosperity (^ri) that accrued to the gods on performing the Sakamedha offerings, and gaining the victory (over Vmra), is i^una; and the essence (rasa) that belonged to the year gained by them is sira-. Now that same prosperity which ' See II, 5, 2, 48. '^ The author identifies sira (plough) with sara, 'essence, sap;' and takes j-una, ploughshare (?), as identical with i'unam, 'success- fully, prosperously.' See next page, note 3. II KAiVDA, 6 ADIIYAYA, 3 BRAHMAiVA, 5. 445 accrued to the gods on performing the Sakamedha offerings, and that same essence which belonged to the year gained by them, — both these he takes possession of and makes his own : that is why he performs the 6'unasirya. 3. The mode of its performance (is as follows) : They prepare no uttaravedi ; they do not use clotted butter ; nor do they churn the fire\ There are five fore-offerings, three after-offerings, and one Samish- /aya^is. 4. Then, in the first place, there are those five (regular) oblations^. By means of these oblations, indeed, Pra^apati produced creatures ; with them he delivered the creatures both ways from Varu;^a's noose ; with them the gods slew Vr/tra and gained that victory which was gained by them.
3e, there are those five (regular) oblations^. By means of these oblations, indeed, Pra^apati produced creatures ; with them he delivered the creatures both ways from Varu;^a's noose ; with them the gods slew Vr/tra and gained that victory which was gained by them. And so does he, by means of them, obtain and make his own, both that prosperity which accrued to the gods from performing the Sakamedha offerings, and that essence of the year which was gained by them. This is why those five oblations are (offered). 5. Then follows a ^unasirya^ cake on twelve ^ But see XI, 5, 2, 8, 'At all four of these (^aturmasya offerings) they churn the fire.' On account of this contradiction, the com- mentators, on Katy. V,'ii, 3, consider the churning of the fire as optional. But, if the fires were produced by ' churning,' nine fore- offerings and after-offerings would have to be performed, as at the other Seasonal sacrifices, which is expressly forbidden in the above passage. According to Katy. himself, the 6'unasirya is to be treated like an ordinary ish/i, except that the barhis is to be tied together in the way prescribed for the Seasonal offerings; see II, 5, i, 18. 2 See II, 5, I, 8-1 1. ' That is, according to Katy. V, 1 1, 5, to ^'una and Sira, — pro- bably the ploughshare and plough, considered as two tutelary deities of agricultural pursuits (Rig-veda IV, 57, 5-8); but by Yaska identified with Vayu and Aditya;— or, according to Taitt. S. I, 8, 446 .SATAPATHA-BRAIIMAiVA. potsherds. The import of this 6'unastrya oblation is what we have stated before. 6. After that there is an (oblation of) milk^ to Vayu. Now it is to milk that living beings readily take, when they are born : ' May the creatures readily take to me — now that I have gained the victory (by means of the Sakamedha offerings) — for my pros- perity, glory, and support!' so he thinks, and hence that (oblation of) milk. 7. Then as to why it is (offered) to Vayu. Now Vayu, indeed, is yonder blowing (wind) ; it is he that makes swell whatever rain falls here. But it is by the rain that plants grow ; and on the plants being eaten and the water drunk, milk is produced out of that water. Hence it is he (Vayu) that produces it; and for this reason it is (offered) to Vayu. 8. Then follows a cake on one potsherd for Surya.
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.
1tersburg Diet, takes it in the sense of ' (if they are) desirous of distributing them.' Taitt. Br. I, 6, 10, 5 has merely ' utkiranti bhagasya lipsante,' 'they throw (them) up, (whereby) they desire to obtain prosperity.' Apastamba, as quoted by Say. on Taitt. S.I, 8,6, says, — Having thrown up the cakes and caught them again (pratilabhya), and having, with ' We worship Tryam- baka,' put them into the Sacrificer's joined palms ; and having taken them up separately (Papadaya), with (or thinking) ' We desire to obtain you of (Pfrom) Bhaga;' let them put them together (samavapeyu//) thrice in this way. II KANDA, 6 ADHyAvA, 2 BRAHMAA^A, 1 9. 443 aside towards the north; and if he meets with a tree or a stake or a bamboo or an ant-hill, he fastens them thereon, with the text (Va^. S. Ill, 6i), ' These, O Rudra, are thy provisions ; therewith depart beyond the Mu^avats!' — (supplied) with pro- visions people indeed set out on a journey : hence he thereby dismisses him supplied with provisions whithersoever he is bound. Now in this case his journey is beyond the Mucravats : hence he sa}s, 'De- part beyond the Mu^avats!' — 'with thy bow unstrung and muffled up — ,' whereby he means to say, ' De- part propitious, not injuring us^;' ' Clad in a skin,' — whereby he lulls him to sleep ^; for while sleeping he injures no one : hence he says, ' Clad in a skin.' 18. They then turn to the right about, and return (to the uttaravedi) without looking back. Having returned thither, they touch water ; for they have been performing a ceremony relating to Rudra"', and water is (a means of) purification : with water, that (means of) purification, they accordingly purify themselves. 19. Thereupon he shaves his hair and beard, and takes up the fire (of the uttaravedi), — for only after changing his place (to the ordinary sacrificial ground) he performs the (Full-moon) sacrifice on that fire, since it is not proper that he should perform the ' In the Yag. Sawhita this forms part of the text, but it is clearly a gloss taken from the Brahmawa. The Ka/^va recension of the Brahmana has ' — pinakavasa ity ahiwsan na-^ siva.A sanio 'lihily evaitad aha,' which has likewise found its way into the Sawhita of that school. On the IMu^avats, see INIuir, Orig. Sanskrit Texts, vol. ii. p. 352. '^ According to Katy, V, 10, 22, he mutters the word 'skin-clad' while steadying the two baskets. ^ See p. 2, note 2. 444 ^-ATAPATUA-BRAIIMAiVA. Agnihotra on the uttaravedi : for this reason he changes his place.
2INIuir, Orig. Sanskrit Texts, vol. ii. p. 352. '^ According to Katy, V, 10, 22, he mutters the word 'skin-clad' while steadying the two baskets. ^ See p. 2, note 2. 444 ^-ATAPATUA-BRAIIMAiVA. Agnihotra on the uttaravedi : for this reason he changes his place. Having gone to the house, and 'churned out' the fires \ he performs the Full- moon offering. The Seasonal offerings, doubtless, are detached sacrifices ; whereas the Full-moon offering is a regular, established sacrifice : hence he finally establishes himself by means of that regular sacrifice, and therefore changes his place (to the ordinary sacrificial ground). Third BRAiiMAiVA. 1. Verily, imperishable is the righteousness of him that offers the Seasonal sacrifices ; for such a one gains the year, and hence there is no cessation for him. He gains it (the year) in three divisions, he conquers it in three divisions. The year means the whole, and the whole is imperishable (without end) : hence his righteousness is indeed imperish- able. Moreover, he thereby becomes a Season, and as such goes to the gods ; but there Is no perishableness in the gods, and hence there is imperishable righteousness for him. This, then, is why he offers the Seasonal sacrifices. 2. Then as to why he should perform the ^Su na- si rya offering. The prosperity (^ri) that accrued to the gods on performing the Sakamedha offerings, and gaining the victory (over Vmra), is i^una; and the essence (rasa) that belonged to the year gained by them is sira-. Now that same prosperity which ' See II, 5, 2, 48. '^ The author identifies sira (plough) with sara, 'essence, sap;' and takes j-una, ploughshare (?), as identical with i'unam, 'success- fully, prosperously.' See next page, note 3. II KAiVDA, 6 ADIIYAYA, 3 BRAHMAiVA, 5. 445 accrued to the gods on performing the Sakamedha offerings, and that same essence which belonged to the year gained by them, — both these he takes possession of and makes his own : that is why he performs the 6'unasirya. 3. The mode of its performance (is as follows) : They prepare no uttaravedi ; they do not use clotted butter ; nor do they churn the fire\ There are five fore-offerings, three after-offerings, and one Samish- /aya^is. 4. Then, in the first place, there are those five (regular) oblations^. By means of these oblations, indeed, Pra^apati produced creatures ; with them he delivered the creatures both ways from Varu;^a's noose ; with them the gods slew Vr/tra and gained that victory which was gained by them.
3e, there are those five (regular) oblations^. By means of these oblations, indeed, Pra^apati produced creatures ; with them he delivered the creatures both ways from Varu;^a's noose ; with them the gods slew Vr/tra and gained that victory which was gained by them. And so does he, by means of them, obtain and make his own, both that prosperity which accrued to the gods from performing the Sakamedha offerings, and that essence of the year which was gained by them. This is why those five oblations are (offered). 5. Then follows a ^unasirya^ cake on twelve ^ But see XI, 5, 2, 8, 'At all four of these (^aturmasya offerings) they churn the fire.' On account of this contradiction, the com- mentators, on Katy. V,'ii, 3, consider the churning of the fire as optional. But, if the fires were produced by ' churning,' nine fore- offerings and after-offerings would have to be performed, as at the other Seasonal sacrifices, which is expressly forbidden in the above passage. According to Katy. himself, the 6'unasirya is to be treated like an ordinary ish/i, except that the barhis is to be tied together in the way prescribed for the Seasonal offerings; see II, 5, i, 18. 2 See II, 5, I, 8-1 1. ' That is, according to Katy. V, 1 1, 5, to ^'una and Sira, — pro- bably the ploughshare and plough, considered as two tutelary deities of agricultural pursuits (Rig-veda IV, 57, 5-8); but by Yaska identified with Vayu and Aditya;— or, according to Taitt. S. I, 8, 446 .SATAPATHA-BRAIIMAiVA. potsherds. The import of this 6'unastrya oblation is what we have stated before. 6. After that there is an (oblation of) milk^ to Vayu. Now it is to milk that living beings readily take, when they are born : ' May the creatures readily take to me — now that I have gained the victory (by means of the Sakamedha offerings) — for my pros- perity, glory, and support!' so he thinks, and hence that (oblation of) milk. 7. Then as to why it is (offered) to Vayu. Now Vayu, indeed, is yonder blowing (wind) ; it is he that makes swell whatever rain falls here. But it is by the rain that plants grow ; and on the plants being eaten and the water drunk, milk is produced out of that water. Hence it is he (Vayu) that produces it; and for this reason it is (offered) to Vayu. 8. Then follows a cake on one potsherd for Surya.
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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