Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1rmness. 13. He now ascends (the cart by the southern wheel), with the text (Va^. S. I, 9 c): 'May Vish;^u ascend thee ! ' For Vishwu is the sacrifice ; by striding (vi-kram) he obtained for the gods this all-pervading power (vikranti) which now belongs to them. By his first step he gained this very (earth), by the second the aerial expanse, and by the last step the sky. And this very same per- vading power Vish;m, as sacrifice, by his strides obtains for him (the sacrificer). 14. He then looks (at the rice) and (addressing the cart) mutters (Vd^. S. I, 9 d) : * Wide open (be ^ Sasni-tama (? ' the most bountiful'); sasni is explained by Mahidhara (in accordance with Yaska, Nir. V, i) by sa/«snata, from sna, 'to purify, cleanse,' or from sna (snai), 'to envelop, wrap round ; ' hence ' cleanest or purest,' or ' most firmly secured by being tied (with thongs, &c.) ' The latter was probably the meaning connected with the word in this sacrificial formula ; though the correct derivation is no doubt from san, 'to acquire, gain,' and 'to bestow' (Roth, Nirukta notes, p. 52). In modern Indian carts the yoke is fastened on to the pole by a string. 2 Papritama,' most filled with rice,' &c. Schol. 1 6 S-ATAPATHA-BRAHMAiVA. thou) to the wind ! ' For wind means breath ; so that by this prayer he effects free scope for the air of the (sacrificer's) breath. 15. With the text (Vaf. S. I, 9 e), 'Repelled is the Rakshas!' he then throws away whatever (grass, &c.) may have fallen on it. But if nothing (have fallen on it), let him merely touch it. He thereby drives away from it the evil spirits, the Rakshas. 16. He touches (the rice), with the text (Va^. S. I, 9 f), 'Let the five take!' for five are these fingers, and fivefold also is the sacrifice ^ ; so that he thereby puts the sacrifice on it (the cart). 1 7. He then takes (the rice), with the text (Va^. S. I, 10 a, b): 'At the impulse (prasavana) of the divine Savitr/, I take thee with the arms of the Ai^vins, with the hands of P^ishan, thee, agreeable to Agni!' For Savitrz is the impeller (prasavitrz) of the gods : therefore he takes this as one impelled by SsLVitrz. 'With the arms of the Ai"vins,' he says, because the two A-Jvins are the Adhvaryu priests (of the gods). 'With the hands of Pdshan,' he says, because Pushan is distributer of portions (to the gods), who with his own hands places the food before them. The gods are the truth, and men are the untruth : thus he thereby takes (the rice) by means of the truth.
2gods). 'With the hands of Pdshan,' he says, because Pushan is distributer of portions (to the gods), who with his own hands places the food before them. The gods are the truth, and men are the untruth : thus he thereby takes (the rice) by means of the truth. ^ According to Sayawa, because there are five kinds of obla- tions (havish-pahkti) at the Soma-sacrifice. Cf. Ait. Er. II, 24, with Haug's translation. Compare also the distinction of five different parts in the victim at animal sacrifices : 6'at. Br. I, 5, 2, 16 ; Ait. Br. II, 14; III, 23; and the five kinds of victims, viz. man, horse, bullock, ram, and he-goat : Ath. V. XI, 2,9; Sat Br. I, 2, 3, 6. 7 ; VI, 2, 1, 6. 18; VII, 5, 2, 10; Taitt. S. IV, 2, 10; A7/and. Up. II, 6, I. I KANDA, I ADHYAYA, 2 BRAHMAiVA, 20. I J 1 8. He now announces (the oblation) to the deity (for whom it is intended). For when the Adhvaryu is about to take the oblation, all the gods draw near to him, thinking, ' My name he will choose ! my name he will choose !' and among them who are thus gathered together, he thereby^ establishes concord. 19. Another reason for which he announces (the oblation) to the deity, is this : whichever deities are chosen, they consider it as an obligation that they are bound to fulfil whatever wish he entertains whilst taking (the oblation) ; and for that reason also he an- nounces it to the deity. After taking the oblations (to the other deities) in the same way as before^, — 20. He touches (the rice that is left), with the text (Va^. S. I, II a): 'For existence (or, abundance, — I leave) thee, not for non-offering^!' He thereby causes it to increase again. ^ Viz. by calling out the names, since, without this being done, quarrels would arise among the deities as to whom the offering might be intended for. Mahidh. ^ Viz. as in the case of the oblation to Agni, and substituting the name of the respective deity in the formula used above (par. 17), ' Thee, agreeable to (Agni) ! ' The oblations prescribed for the full-moon sacrifice are a cake on eight potsherds for Agni, and one on eleven potsherds for Agni and Soma : for each of these cakes he takes four handfuls from the cart [and throws them into the Agnihotra ladle lying on the winnowing basket which he holds with his left hand. With each of the first three handfuls of each of the two oblations he repeats the above text, whilst the fourth handful is thrown in silently.
3the cart [and throws them into the Agnihotra ladle lying on the winnowing basket which he holds with his left hand. With each of the first three handfuls of each of the two oblations he repeats the above text, whilst the fourth handful is thrown in silently. After the oblation for Agni is taken, he pours it from the ladle into the winnowing basket so as to lie on the southern side ; and then takes out the oblation for Agni- Soma, which is afterwards poured into the basket so as to lie north of the first heap]. Katy. St. II, 3, 20-21 and Scholl. ^ Thus Mahidhara (i. e. 'to serve for future oblations, or as food for the priests'). Perhaps the meaning is, 'For a (divine or human) being thee, not for the evil spirit!' Cf. St. Petersburg Diet. s. v. bhuta. [12] C 1 8 ^atapatha-brAhmaata. 21. He now (whilst seated on the cart) looks towards east, with the text (Va^. S. I, ii b) : * May I perceive the light!' For that cart being covered up, its eye is thereby, as it were, affected with evil. Light, moreover, represents the sacrifice, the day, the gods, and the sun ; so that he thereby perceives this same (fourfold) light. 2 2. He then descends (from the cart), with the text (Vi^. S. I, 1 1 c) : ' May those provided with doors stand firm on the earth ! ' Those provided with doors are the houses : for the houses of the sacrificer might indeed be capable of breaking down behind the back of his Adhvaryu, when he walks forward (from the cart) with the sacrifice, and might crush his (the sacrificer' s) family. By this (text), however, he causes them to stand firmly on this earth, so that they do not break down and crush (his family) ; for this reason he says : ' May those provided with doors stand firm on the earth ! ' He then walks forward (north of the Garhapatya fire), with the text(Va^. S. I, I I d), * I move along the wide aerial realm ;' the appli- cation of which is the same (as before ; see par. 4). 23. In the case of one (viz. householder) whose Garhapatya fire they (the priests) use for cooking oblations, they place the utensils in the Garhapatya (house) ; and let him (the Adhvaryu) in that case put (the winnowing basket with the rice) down at the back (or west) side of the Garhapatya. But in the case of one whose Ahavaniya they use for cooking oblations, they place the utensils together in the Ahavaniya; and let him in that case put it (the rice) down at the back of the Ahavaniya. He should (in either case) do so, with the text (Va^. S.
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.
1rmness. 13. He now ascends (the cart by the southern wheel), with the text (Va^. S. I, 9 c): 'May Vish;^u ascend thee ! ' For Vishwu is the sacrifice ; by striding (vi-kram) he obtained for the gods this all-pervading power (vikranti) which now belongs to them. By his first step he gained this very (earth), by the second the aerial expanse, and by the last step the sky. And this very same per- vading power Vish;m, as sacrifice, by his strides obtains for him (the sacrificer). 14. He then looks (at the rice) and (addressing the cart) mutters (Vd^. S. I, 9 d) : * Wide open (be ^ Sasni-tama (? ' the most bountiful'); sasni is explained by Mahidhara (in accordance with Yaska, Nir. V, i) by sa/«snata, from sna, 'to purify, cleanse,' or from sna (snai), 'to envelop, wrap round ; ' hence ' cleanest or purest,' or ' most firmly secured by being tied (with thongs, &c.) ' The latter was probably the meaning connected with the word in this sacrificial formula ; though the correct derivation is no doubt from san, 'to acquire, gain,' and 'to bestow' (Roth, Nirukta notes, p. 52). In modern Indian carts the yoke is fastened on to the pole by a string. 2 Papritama,' most filled with rice,' &c. Schol. 1 6 S-ATAPATHA-BRAHMAiVA. thou) to the wind ! ' For wind means breath ; so that by this prayer he effects free scope for the air of the (sacrificer's) breath. 15. With the text (Vaf. S. I, 9 e), 'Repelled is the Rakshas!' he then throws away whatever (grass, &c.) may have fallen on it. But if nothing (have fallen on it), let him merely touch it. He thereby drives away from it the evil spirits, the Rakshas. 16. He touches (the rice), with the text (Va^. S. I, 9 f), 'Let the five take!' for five are these fingers, and fivefold also is the sacrifice ^ ; so that he thereby puts the sacrifice on it (the cart). 1 7. He then takes (the rice), with the text (Va^. S. I, 10 a, b): 'At the impulse (prasavana) of the divine Savitr/, I take thee with the arms of the Ai^vins, with the hands of P^ishan, thee, agreeable to Agni!' For Savitrz is the impeller (prasavitrz) of the gods : therefore he takes this as one impelled by SsLVitrz. 'With the arms of the Ai"vins,' he says, because the two A-Jvins are the Adhvaryu priests (of the gods). 'With the hands of Pdshan,' he says, because Pushan is distributer of portions (to the gods), who with his own hands places the food before them. The gods are the truth, and men are the untruth : thus he thereby takes (the rice) by means of the truth.
2gods). 'With the hands of Pdshan,' he says, because Pushan is distributer of portions (to the gods), who with his own hands places the food before them. The gods are the truth, and men are the untruth : thus he thereby takes (the rice) by means of the truth. ^ According to Sayawa, because there are five kinds of obla- tions (havish-pahkti) at the Soma-sacrifice. Cf. Ait. Er. II, 24, with Haug's translation. Compare also the distinction of five different parts in the victim at animal sacrifices : 6'at. Br. I, 5, 2, 16 ; Ait. Br. II, 14; III, 23; and the five kinds of victims, viz. man, horse, bullock, ram, and he-goat : Ath. V. XI, 2,9; Sat Br. I, 2, 3, 6. 7 ; VI, 2, 1, 6. 18; VII, 5, 2, 10; Taitt. S. IV, 2, 10; A7/and. Up. II, 6, I. I KANDA, I ADHYAYA, 2 BRAHMAiVA, 20. I J 1 8. He now announces (the oblation) to the deity (for whom it is intended). For when the Adhvaryu is about to take the oblation, all the gods draw near to him, thinking, ' My name he will choose ! my name he will choose !' and among them who are thus gathered together, he thereby^ establishes concord. 19. Another reason for which he announces (the oblation) to the deity, is this : whichever deities are chosen, they consider it as an obligation that they are bound to fulfil whatever wish he entertains whilst taking (the oblation) ; and for that reason also he an- nounces it to the deity. After taking the oblations (to the other deities) in the same way as before^, — 20. He touches (the rice that is left), with the text (Va^. S. I, II a): 'For existence (or, abundance, — I leave) thee, not for non-offering^!' He thereby causes it to increase again. ^ Viz. by calling out the names, since, without this being done, quarrels would arise among the deities as to whom the offering might be intended for. Mahidh. ^ Viz. as in the case of the oblation to Agni, and substituting the name of the respective deity in the formula used above (par. 17), ' Thee, agreeable to (Agni) ! ' The oblations prescribed for the full-moon sacrifice are a cake on eight potsherds for Agni, and one on eleven potsherds for Agni and Soma : for each of these cakes he takes four handfuls from the cart [and throws them into the Agnihotra ladle lying on the winnowing basket which he holds with his left hand. With each of the first three handfuls of each of the two oblations he repeats the above text, whilst the fourth handful is thrown in silently.
3the cart [and throws them into the Agnihotra ladle lying on the winnowing basket which he holds with his left hand. With each of the first three handfuls of each of the two oblations he repeats the above text, whilst the fourth handful is thrown in silently. After the oblation for Agni is taken, he pours it from the ladle into the winnowing basket so as to lie on the southern side ; and then takes out the oblation for Agni- Soma, which is afterwards poured into the basket so as to lie north of the first heap]. Katy. St. II, 3, 20-21 and Scholl. ^ Thus Mahidhara (i. e. 'to serve for future oblations, or as food for the priests'). Perhaps the meaning is, 'For a (divine or human) being thee, not for the evil spirit!' Cf. St. Petersburg Diet. s. v. bhuta. [12] C 1 8 ^atapatha-brAhmaata. 21. He now (whilst seated on the cart) looks towards east, with the text (Va^. S. I, ii b) : * May I perceive the light!' For that cart being covered up, its eye is thereby, as it were, affected with evil. Light, moreover, represents the sacrifice, the day, the gods, and the sun ; so that he thereby perceives this same (fourfold) light. 2 2. He then descends (from the cart), with the text (Vi^. S. I, 1 1 c) : ' May those provided with doors stand firm on the earth ! ' Those provided with doors are the houses : for the houses of the sacrificer might indeed be capable of breaking down behind the back of his Adhvaryu, when he walks forward (from the cart) with the sacrifice, and might crush his (the sacrificer' s) family. By this (text), however, he causes them to stand firmly on this earth, so that they do not break down and crush (his family) ; for this reason he says : ' May those provided with doors stand firm on the earth ! ' He then walks forward (north of the Garhapatya fire), with the text(Va^. S. I, I I d), * I move along the wide aerial realm ;' the appli- cation of which is the same (as before ; see par. 4). 23. In the case of one (viz. householder) whose Garhapatya fire they (the priests) use for cooking oblations, they place the utensils in the Garhapatya (house) ; and let him (the Adhvaryu) in that case put (the winnowing basket with the rice) down at the back (or west) side of the Garhapatya. But in the case of one whose Ahavaniya they use for cooking oblations, they place the utensils together in the Ahavaniya; and let him in that case put it (the rice) down at the back of the Ahavaniya. He should (in either case) do so, with the text (Va^. S.
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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