Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1rificer). 4. After separating one of the mothers from her calf, he touches her, with the text (Vif. S. I, i d), ' May the divine Savit?7 animate you — ' for Savitr/, indeed, is the impeller (prasavitrz) of the gods: ^ 'Somasya nyaktam,' see p. 167, note 2. " This act as well as that of letting the calves join the cows, of course, precedes the driving away of the calves. These proceedings take place on the day before the new moon, after the agnyanvadhana. According to Katy., the sacrificer enters on the vow of abstinence, after the branch has been cut. Previously to these rites, however, the so-called Vinda.-pitriya.gna., or oblation of obsequial pifidas (balls, dumplings) to the deceased ancestors, has to be performed ; for which see II, 4, 2, i seq. " Pavate, 'blows, purifies.' ' Thus Taitt. S. I, i, i, i. I KANDA, 7 ADHYAYA, I BRAHMAiVA, 9. 1 85 'may they, impelled by Savitr/, prepare the sacrifice!' so he thinks, and for this reason he says, ' May the divine Savit?^/ animate you !' 5. ' — To the most glorious work !' for assuredly the sacrifice is the most Qrlorious work : hence, when he says 'to the most glorious work!' he means to say * to the sacrifice.' 6. ' Make swell, ye invincible (or inviolable) ones, the share for Indra!' In like manner as then \ in taking the sacrificial food (rice), he announces it to the deity, so now also he announces that (libation of milk) to the deity when he says ' make swell, ye invincible ones, the share for Indra !' 7. ' Over you that are rich in offspring, over you that are free from suffering and disease — ;' in this there is nothing that is obscure ; ' — no thief, no ill- wisher may lord it!' — he thereby means to say, 'may the evil spirits, the Rakshas, not lord it over you ! ' — * May ye be numerous and constant to this lord of cattle ! ' — thereby he means to say ' may ye be nume- rous with this sacrificer, and not abandon him.' 8. He then hides the branch on the front (eastern) side either of the Ahavaniya orthe Garhapatya house, wath the formula (Va^^. S. I, i e), ' Protect the sacri- ficer's cattle ! ' he thus makes over the sacrificer's cattle to it for protection by means of the Brahman (sacred writ). 9. On it he fastens a strainer (pavitram)-, with ^ Viz. on the occasion of his taking from the cart the rice for the oblations, see I, i, 2, 17-19. ^ See p. 19, note i. According to Karka this takes place before the hiding of the branch, SchoU. on Katy. IV, 2, 15. Accord- ing to Katy.
2(pavitram)-, with ^ Viz. on the occasion of his taking from the cart the rice for the oblations, see I, i, 2, 17-19. ^ See p. 19, note i. According to Karka this takes place before the hiding of the branch, SchoU. on Katy. IV, 2, 15. Accord- ing to Katy. IV, 2, 12, 13, the upavesha (see I, 2, i, 3) is cut at this juncture — with the text, 'Accomplishing (vesha) art thou' — from the bottom part of the palaja branch on the remaining part 1 86 S'ATAPATHA-BRAHMAiVA. the formula (Vaf. S. I, 2 a), ' Vasu's means of purification (ventilator, strainer, pavitram) art thou !' Vasu, indeed, is the sacrifice : for this reason he says, ' Vasu's means of purification art thou !' 10. That night he performs the Agnihotra with rice-gruel (yavagii). That milk, namely, (which he milks that night) has already been announced as sacrificial food to a (special) deity ; hence, if he were to make the offering with milk, he would oifer to one deity that which has been set apart as sacrificial food for another deity : this is the reason why on that night he performs the Agnihotra with rice-gruel. As soon as they have performed the Agnihotra, the pot is made ready. He (the Adhvaryu) thereupon says, ' Announce that she (the cow) has been let loose to (the calf) !' When he (or she, the milker^) announces, ' She has been let loose !' — 11. He puts the pot on (the Garhapatya hearth), with the text (Vaf. S. I, 2 b, c) : 'Thou art the sky! thou art the earth!' — he praises and eulogises her by thus saying, ' thou art the sky ! thou art the earth!' — ' Matari^van's cauldron (gharma) art thou-!' he thereby makes it (a means of) sacrifice, and puts it on just as if he were putting on the of which he thereupon fixes the strainer. When the sannayya oblation is not made (and consequently no pala^a branch is used), the upavesha is made of varawa wood. ^ The milker may be anybody except a 6"udra, Taitt. Br. Ill, 2, 3, 9 ; Katy. IV, 2, 22 ; Apast. I, 12, 15. ^ JNIatari^van's cauldron is identified in Taitt. Br. Ill, 2, 3. 2 with the atmosphere. IMatarijvan, though sometimes identified with the wind, is more generally either a name of Agni, or the name of a mythic personage who (Prometheus-like) is supposed to have fetched the fire from heaven and brought it to the Bhr/gus, who communicated it to man. See Roth, Nir. p. 1 1 1 ; Kuhn, Herab- kunft des Feuers und des Gottertranks, p. 5 seq. I KANDA, 7 ADHYAYA, I BRAHMAiVA, 1 4.
3(Prometheus-like) is supposed to have fetched the fire from heaven and brought it to the Bhr/gus, who communicated it to man. See Roth, Nir. p. 1 1 1 ; Kuhn, Herab- kunft des Feuers und des Gottertranks, p. 5 seq. I KANDA, 7 ADHYAYA, I BRAHMAiVA, 1 4. 1^ (pravargya-) cauldron (gharma)^ — 'All-holding art thou ! stand firm by the highest law ! do not waver!' — thereby he steadies it, renders it firm. — 'May thy Lord of Sacrifice not waver!' — the Lord of Sacrifice, doubtless, is the sacrificer, hence it is for the sacrificer that he thereby prays for steadiness. 12. He then puts the strainer (on the pot). He puts it down with the top turned eastwards, for the east is the region of the gods ; or with the top turned northwards, for the north is the region of the men ; means of purification (pavitram) assuredly is that (wind) which here blows, it sweeps across these worlds : let him therefore put it down with the front northwards^. 13. Just as then (i.e. at the Soma-sacrifice) they clarify king Soma with a strainer, in like manner he now clarifies (the milk) ; and since the strainer wherewith on that occasion they clarify king Soma has its fringe directed towards the north, therefore let him now also put it down with the top northward. 14. He puts it down, with the text (Va^ . S. I, 3 a), ' Vasu's means of purification (pavitram) art thou !' — Vasu, indeed. Is the sacrifice : for this reason he says, ' Vasu's means of purification art thou !' — 'flow- ing in a hundred streams, flowing in a thousand streams ! ' — he praises and eulogises it when he says, ' flowing in a hundred streams, flowing in a thousand streams.' ^ See I, 2, 2, 7, and note. Compare also the interesting intro- duction to Dr. Garbe's edition and translation of Apastamba's aphorisms on the Pravargya ceremony, Zeitsch. der D. ]Morg. Ges. XXXIV, p. 319 seq. ^ The direction from west to east is the chief one in all sacrificial arrangements : hence that from south to north is the one that lies across the former. 1 88 .SATAPATHA-BRAHMAJVA. 15. He now maintains silence as long as the milking- of the three (cows) lasts, for the sacrifice, doubtless, is speech : ' May I perform the sacrifice undisturbed!' so he thinks. 16. When it (the milk of each of the three cows) is poured (by the milker from the wooden pail through the strainer into the pot), he (the Adhvaryu) con- secrates it by (whispering each time) the formula (Vac^. 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.
1rificer). 4. After separating one of the mothers from her calf, he touches her, with the text (Vif. S. I, i d), ' May the divine Savit?7 animate you — ' for Savitr/, indeed, is the impeller (prasavitrz) of the gods: ^ 'Somasya nyaktam,' see p. 167, note 2. " This act as well as that of letting the calves join the cows, of course, precedes the driving away of the calves. These proceedings take place on the day before the new moon, after the agnyanvadhana. According to Katy., the sacrificer enters on the vow of abstinence, after the branch has been cut. Previously to these rites, however, the so-called Vinda.-pitriya.gna., or oblation of obsequial pifidas (balls, dumplings) to the deceased ancestors, has to be performed ; for which see II, 4, 2, i seq. " Pavate, 'blows, purifies.' ' Thus Taitt. S. I, i, i, i. I KANDA, 7 ADHYAYA, I BRAHMAiVA, 9. 1 85 'may they, impelled by Savitr/, prepare the sacrifice!' so he thinks, and for this reason he says, ' May the divine Savit?^/ animate you !' 5. ' — To the most glorious work !' for assuredly the sacrifice is the most Qrlorious work : hence, when he says 'to the most glorious work!' he means to say * to the sacrifice.' 6. ' Make swell, ye invincible (or inviolable) ones, the share for Indra!' In like manner as then \ in taking the sacrificial food (rice), he announces it to the deity, so now also he announces that (libation of milk) to the deity when he says ' make swell, ye invincible ones, the share for Indra !' 7. ' Over you that are rich in offspring, over you that are free from suffering and disease — ;' in this there is nothing that is obscure ; ' — no thief, no ill- wisher may lord it!' — he thereby means to say, 'may the evil spirits, the Rakshas, not lord it over you ! ' — * May ye be numerous and constant to this lord of cattle ! ' — thereby he means to say ' may ye be nume- rous with this sacrificer, and not abandon him.' 8. He then hides the branch on the front (eastern) side either of the Ahavaniya orthe Garhapatya house, wath the formula (Va^^. S. I, i e), ' Protect the sacri- ficer's cattle ! ' he thus makes over the sacrificer's cattle to it for protection by means of the Brahman (sacred writ). 9. On it he fastens a strainer (pavitram)-, with ^ Viz. on the occasion of his taking from the cart the rice for the oblations, see I, i, 2, 17-19. ^ See p. 19, note i. According to Karka this takes place before the hiding of the branch, SchoU. on Katy. IV, 2, 15. Accord- ing to Katy.
2(pavitram)-, with ^ Viz. on the occasion of his taking from the cart the rice for the oblations, see I, i, 2, 17-19. ^ See p. 19, note i. According to Karka this takes place before the hiding of the branch, SchoU. on Katy. IV, 2, 15. Accord- ing to Katy. IV, 2, 12, 13, the upavesha (see I, 2, i, 3) is cut at this juncture — with the text, 'Accomplishing (vesha) art thou' — from the bottom part of the palaja branch on the remaining part 1 86 S'ATAPATHA-BRAHMAiVA. the formula (Vaf. S. I, 2 a), ' Vasu's means of purification (ventilator, strainer, pavitram) art thou !' Vasu, indeed, is the sacrifice : for this reason he says, ' Vasu's means of purification art thou !' 10. That night he performs the Agnihotra with rice-gruel (yavagii). That milk, namely, (which he milks that night) has already been announced as sacrificial food to a (special) deity ; hence, if he were to make the offering with milk, he would oifer to one deity that which has been set apart as sacrificial food for another deity : this is the reason why on that night he performs the Agnihotra with rice-gruel. As soon as they have performed the Agnihotra, the pot is made ready. He (the Adhvaryu) thereupon says, ' Announce that she (the cow) has been let loose to (the calf) !' When he (or she, the milker^) announces, ' She has been let loose !' — 11. He puts the pot on (the Garhapatya hearth), with the text (Vaf. S. I, 2 b, c) : 'Thou art the sky! thou art the earth!' — he praises and eulogises her by thus saying, ' thou art the sky ! thou art the earth!' — ' Matari^van's cauldron (gharma) art thou-!' he thereby makes it (a means of) sacrifice, and puts it on just as if he were putting on the of which he thereupon fixes the strainer. When the sannayya oblation is not made (and consequently no pala^a branch is used), the upavesha is made of varawa wood. ^ The milker may be anybody except a 6"udra, Taitt. Br. Ill, 2, 3, 9 ; Katy. IV, 2, 22 ; Apast. I, 12, 15. ^ JNIatari^van's cauldron is identified in Taitt. Br. Ill, 2, 3. 2 with the atmosphere. IMatarijvan, though sometimes identified with the wind, is more generally either a name of Agni, or the name of a mythic personage who (Prometheus-like) is supposed to have fetched the fire from heaven and brought it to the Bhr/gus, who communicated it to man. See Roth, Nir. p. 1 1 1 ; Kuhn, Herab- kunft des Feuers und des Gottertranks, p. 5 seq. I KANDA, 7 ADHYAYA, I BRAHMAiVA, 1 4.
3(Prometheus-like) is supposed to have fetched the fire from heaven and brought it to the Bhr/gus, who communicated it to man. See Roth, Nir. p. 1 1 1 ; Kuhn, Herab- kunft des Feuers und des Gottertranks, p. 5 seq. I KANDA, 7 ADHYAYA, I BRAHMAiVA, 1 4. 1^ (pravargya-) cauldron (gharma)^ — 'All-holding art thou ! stand firm by the highest law ! do not waver!' — thereby he steadies it, renders it firm. — 'May thy Lord of Sacrifice not waver!' — the Lord of Sacrifice, doubtless, is the sacrificer, hence it is for the sacrificer that he thereby prays for steadiness. 12. He then puts the strainer (on the pot). He puts it down with the top turned eastwards, for the east is the region of the gods ; or with the top turned northwards, for the north is the region of the men ; means of purification (pavitram) assuredly is that (wind) which here blows, it sweeps across these worlds : let him therefore put it down with the front northwards^. 13. Just as then (i.e. at the Soma-sacrifice) they clarify king Soma with a strainer, in like manner he now clarifies (the milk) ; and since the strainer wherewith on that occasion they clarify king Soma has its fringe directed towards the north, therefore let him now also put it down with the top northward. 14. He puts it down, with the text (Va^ . S. I, 3 a), ' Vasu's means of purification (pavitram) art thou !' — Vasu, indeed. Is the sacrifice : for this reason he says, ' Vasu's means of purification art thou !' — 'flow- ing in a hundred streams, flowing in a thousand streams ! ' — he praises and eulogises it when he says, ' flowing in a hundred streams, flowing in a thousand streams.' ^ See I, 2, 2, 7, and note. Compare also the interesting intro- duction to Dr. Garbe's edition and translation of Apastamba's aphorisms on the Pravargya ceremony, Zeitsch. der D. ]Morg. Ges. XXXIV, p. 319 seq. ^ The direction from west to east is the chief one in all sacrificial arrangements : hence that from south to north is the one that lies across the former. 1 88 .SATAPATHA-BRAHMAJVA. 15. He now maintains silence as long as the milking- of the three (cows) lasts, for the sacrifice, doubtless, is speech : ' May I perform the sacrifice undisturbed!' so he thinks. 16. When it (the milk of each of the three cows) is poured (by the milker from the wooden pail through the strainer into the pot), he (the Adhvaryu) con- secrates it by (whispering each time) the formula (Vac^. 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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