Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1his offspring sacrifice in this world : hence future worship of the gods means offspring. 32. Moreover, he thereby in a mysterious manner invokes the blessing of cattle for him; for whosoever has cattle, will sacriiice hereafter, as he has sacrificed heretofore. 2,2,- 'Hither (he is) called for more abundant havis- offering;' he thereby in a mysterious manner invokes the blessing of life on him ; for as he has sacrificed heretofore, so while living will he hereafter again and aoain make offerinos. 34. Moreover, he thereby in a mysterious manner invokes the blessing of offspring for this (sacrificer) ; for whosoever possesses offspring, — though he, of his own self, be one only, yet that offering is made tenfold by his offspring: hence offspring means more abundant offering. 35. Moreover, he thereby in a mysterious manner invokes the blessing of cattle for him ; for whoso- ever possesses cattle, will make offering again and again, as he has sacrificed heretofore. 36. This then is the benediction (implied in these formulas), ' May I live, may I have offspring, may ^ With this and the following paragraphs cf. I, 9, i, 12 seq. I KA^I>A, 8 ADHYAYA, I BRAHMAiVA, 39. 227 I obtain prosperity!' Now in praying for the blessing of cattle, he prays for prosperity ; for cattle means prosperity ; hence through these two benedic- tions everything is obtained ; and therefore these two benedictions are here pronounced. 37. [He continues to call], ' Hither (he is) called to this (sacrifice, for the prayer^), "May the gods graciously accept this my offering (havis)!'" he thereby invokes complete success on the sacrifice ; for what offering the gods graciously accept, by that one gains great things: for this reason he says, 'may they graciously accept -/ 38. They (the priests and sacrificer) eat it (the i^a), and do not offer it up in the fire ; for assuredly the i^a means cattle : hence they do not offer it in the fire, lest they should throw the cattle into the fire. 39. In the vital airs rather it is offered, partly in the Hotr/, partly in the Sacrificer, partly in the Adhvaryu. Now, when he has broken off the fore- part of the (Agni) cake, he places it before the dhruva-spoon. But the dhruva represents the sacrificer : hence this will be eaten by the sacrificer. And if he does not now visibly eat it, lest he should eat before the sacrifice is completed, it nevertheless is now (symbolically) eaten by him. All of them ^ See Sayawa's comm. on Taitt. S. II, 6, 7, 6.
2: hence this will be eaten by the sacrificer. And if he does not now visibly eat it, lest he should eat before the sacrifice is completed, it nevertheless is now (symbolically) eaten by him. All of them ^ See Sayawa's comm. on Taitt. S. II, 6, 7, 6. ^ Before this formula the Black Ya^ur-veda inserts, ' Called (he is) to the heavenly abode ! ' and after it as the final formula, ' All that is dear to him (the sacrificer) is called ! Called (he is) of (?by) everything dear that is called!' Taitt. Br. Ill, 5, 9, 3. For the modifications of the concluding mantras in the case of the i^a being invoked for the mistress of the house (^Sat. Br. I, 9, 2, 5), see Taitt. Br. Ill, 5, 13. Q 2 2 28 5'ATAPATHA-BRAHMAi\^A. eat (of the i^a): 'May it be offered for me in all!' thus (he thinks). Five eat of it, — the i^^a indeed means cattle, and cattle are fivefold : hence five eat of it. 40. Now when he (the Hotr/) intones (in a loud voice) \ he (the Adhvaryu) divides the (Agni) cake into four parts, and lays it on the barhis (the sacri- ficial grass covering the altar). Here it lies in place of the fathers ; for there are four intermediate quarters, and the intermediate quarters represent the fathers : for this reason he divides the cake into four parts, and lays it on the barhis -. ' Viz. 'Ida, is called hither!' see par. 24. According to Katy, 111,4, 12, all (the other priests and the sacrificer, probably with the exception of the Brahman) touch the ida (or, according to Karka, they touch the Hotr/ who holds the \da) whilst the invoca- tion of the ids. takes place. The quartering of the cake, according to ib. 13, is done with the text, ' INIake swell, O ruddy one! milk me life; milk me offspring; milk me cattle; milk me brahmahood; milk me kshatriyahood ; milk me people ! Fatten through the pro- geny, through the cattle of him who hates us, whom we hate!' ^ According to Katy. Ill, 4, 14, the Adhvaryu i)Uts the four parts on the barhis and assigns one to each priest. But according to the commentary and to other Siitras, it is the sacrificer who allocates the portions by laying them down so as to correspond with the four intermediate regions, commencing in the south-east (or Agni's) region, and saying, 'This for the Brahman,' ' This for the Hotr?',' ' This for the Adhvaryu,' ' This for the Agnidh.' The sacri- ficer then shifts his Brahmanical cord from the right to the left shoulder, and while touching the four portions, and looking towards the south (the region of the fathers), murmurs (Va^\ S.
3he Hotr?',' ' This for the Adhvaryu,' ' This for the Agnidh.' The sacri- ficer then shifts his Brahmanical cord from the right to the left shoulder, and while touching the four portions, and looking towards the south (the region of the fathers), murmurs (Va^\ S. II, 31), * Here, O fathers, regale yourselves ! Like bulls come hither (avr/shaya- dhvam) each to his own share!' He then quits his hold of the portions, and murmurs, ' The fathers have regaled themselves : like bulls they came each to his own share!' See ^at. Br. II, 4,2, 20 seq. ; Va^. S. p. 57. [The Kawva text of the Brahmawa does not mention the formulas here any more than does our author.] He then shifts the cord back on his left shoulder, touches water, and hands the portions to the priests for them to eat. Kaly. Ill, 4, 16-18. I KANDA, 8 ADHYAYA, I BRAHMAiVA, 43. 2 29 41. And when he recites,' Hither are called heaven and earth,' he hands it (the shart'avatta ^) to the Agnidhra. The Agnidhra eats (the two pieces), with the respective texts (Va^. S. II, lo-i i), 'Hither is called mother Earth ; may mother Earth call me to her! Agni (am I) by virtue of my Agnldhraship. Hail!' 'Hither is called father Heaven; may father Heaven call me to him ! Agni (am I) by virtue of my Agnidhraship. Hail!' He, the Agnidhra, truly is the representative of heaven and earth, and there- fore he eats (the sha^favatta) in this manner. 42. And when (the Hotrz) pronounces the bene- diction-, then (the sacrificer) mutters (Va^. S. II, lo a), ' May Indra bestow^ on me that power of his ! may abundant riches accrue to us ! may there be blessings for us ! may there be true blessings for us ! ' For indeed this is a receiving of blessings : hence what blessings the priests on this occasion invoke on him, those he thereby receives and makes his own. 43. [On the conclusion of the invocation and the eating ^] they cleanse themselves (with water poured) ^ Katy. St. Ill, 4, 19. There is some uncertainty as to the particular time when the Adhvaryu cuts the sha^avatta; cf. Hillebrandt, p. 123. Mahidhara onYag. S. II, 10 remarks: When the Uolrt pronounces the call to heaven and earth, then he (the Adhvaryu), having put one piece of each of the two cakes in (the two bowls of) the Sha^/avatta (vessel), gives it to the Agnidh ; and the latter eats it with the formulas ' Hither is called (the mother Earth),' &c. The ' six cuttings' of the Shart'avatta consist of a piece of the Agni cake with an ' underlayer ' and a dripping of butter for each of the two bowls of the Shart'avatta dish.
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.
1his offspring sacrifice in this world : hence future worship of the gods means offspring. 32. Moreover, he thereby in a mysterious manner invokes the blessing of cattle for him; for whosoever has cattle, will sacriiice hereafter, as he has sacrificed heretofore. 2,2,- 'Hither (he is) called for more abundant havis- offering;' he thereby in a mysterious manner invokes the blessing of life on him ; for as he has sacrificed heretofore, so while living will he hereafter again and aoain make offerinos. 34. Moreover, he thereby in a mysterious manner invokes the blessing of offspring for this (sacrificer) ; for whosoever possesses offspring, — though he, of his own self, be one only, yet that offering is made tenfold by his offspring: hence offspring means more abundant offering. 35. Moreover, he thereby in a mysterious manner invokes the blessing of cattle for him ; for whoso- ever possesses cattle, will make offering again and again, as he has sacrificed heretofore. 36. This then is the benediction (implied in these formulas), ' May I live, may I have offspring, may ^ With this and the following paragraphs cf. I, 9, i, 12 seq. I KA^I>A, 8 ADHYAYA, I BRAHMAiVA, 39. 227 I obtain prosperity!' Now in praying for the blessing of cattle, he prays for prosperity ; for cattle means prosperity ; hence through these two benedic- tions everything is obtained ; and therefore these two benedictions are here pronounced. 37. [He continues to call], ' Hither (he is) called to this (sacrifice, for the prayer^), "May the gods graciously accept this my offering (havis)!'" he thereby invokes complete success on the sacrifice ; for what offering the gods graciously accept, by that one gains great things: for this reason he says, 'may they graciously accept -/ 38. They (the priests and sacrificer) eat it (the i^a), and do not offer it up in the fire ; for assuredly the i^a means cattle : hence they do not offer it in the fire, lest they should throw the cattle into the fire. 39. In the vital airs rather it is offered, partly in the Hotr/, partly in the Sacrificer, partly in the Adhvaryu. Now, when he has broken off the fore- part of the (Agni) cake, he places it before the dhruva-spoon. But the dhruva represents the sacrificer : hence this will be eaten by the sacrificer. And if he does not now visibly eat it, lest he should eat before the sacrifice is completed, it nevertheless is now (symbolically) eaten by him. All of them ^ See Sayawa's comm. on Taitt. S. II, 6, 7, 6.
2: hence this will be eaten by the sacrificer. And if he does not now visibly eat it, lest he should eat before the sacrifice is completed, it nevertheless is now (symbolically) eaten by him. All of them ^ See Sayawa's comm. on Taitt. S. II, 6, 7, 6. ^ Before this formula the Black Ya^ur-veda inserts, ' Called (he is) to the heavenly abode ! ' and after it as the final formula, ' All that is dear to him (the sacrificer) is called ! Called (he is) of (?by) everything dear that is called!' Taitt. Br. Ill, 5, 9, 3. For the modifications of the concluding mantras in the case of the i^a being invoked for the mistress of the house (^Sat. Br. I, 9, 2, 5), see Taitt. Br. Ill, 5, 13. Q 2 2 28 5'ATAPATHA-BRAHMAi\^A. eat (of the i^a): 'May it be offered for me in all!' thus (he thinks). Five eat of it, — the i^^a indeed means cattle, and cattle are fivefold : hence five eat of it. 40. Now when he (the Hotr/) intones (in a loud voice) \ he (the Adhvaryu) divides the (Agni) cake into four parts, and lays it on the barhis (the sacri- ficial grass covering the altar). Here it lies in place of the fathers ; for there are four intermediate quarters, and the intermediate quarters represent the fathers : for this reason he divides the cake into four parts, and lays it on the barhis -. ' Viz. 'Ida, is called hither!' see par. 24. According to Katy, 111,4, 12, all (the other priests and the sacrificer, probably with the exception of the Brahman) touch the ida (or, according to Karka, they touch the Hotr/ who holds the \da) whilst the invoca- tion of the ids. takes place. The quartering of the cake, according to ib. 13, is done with the text, ' INIake swell, O ruddy one! milk me life; milk me offspring; milk me cattle; milk me brahmahood; milk me kshatriyahood ; milk me people ! Fatten through the pro- geny, through the cattle of him who hates us, whom we hate!' ^ According to Katy. Ill, 4, 14, the Adhvaryu i)Uts the four parts on the barhis and assigns one to each priest. But according to the commentary and to other Siitras, it is the sacrificer who allocates the portions by laying them down so as to correspond with the four intermediate regions, commencing in the south-east (or Agni's) region, and saying, 'This for the Brahman,' ' This for the Hotr?',' ' This for the Adhvaryu,' ' This for the Agnidh.' The sacri- ficer then shifts his Brahmanical cord from the right to the left shoulder, and while touching the four portions, and looking towards the south (the region of the fathers), murmurs (Va^\ S.
3he Hotr?',' ' This for the Adhvaryu,' ' This for the Agnidh.' The sacri- ficer then shifts his Brahmanical cord from the right to the left shoulder, and while touching the four portions, and looking towards the south (the region of the fathers), murmurs (Va^\ S. II, 31), * Here, O fathers, regale yourselves ! Like bulls come hither (avr/shaya- dhvam) each to his own share!' He then quits his hold of the portions, and murmurs, ' The fathers have regaled themselves : like bulls they came each to his own share!' See ^at. Br. II, 4,2, 20 seq. ; Va^. S. p. 57. [The Kawva text of the Brahmawa does not mention the formulas here any more than does our author.] He then shifts the cord back on his left shoulder, touches water, and hands the portions to the priests for them to eat. Kaly. Ill, 4, 16-18. I KANDA, 8 ADHYAYA, I BRAHMAiVA, 43. 2 29 41. And when he recites,' Hither are called heaven and earth,' he hands it (the shart'avatta ^) to the Agnidhra. The Agnidhra eats (the two pieces), with the respective texts (Va^. S. II, lo-i i), 'Hither is called mother Earth ; may mother Earth call me to her! Agni (am I) by virtue of my Agnldhraship. Hail!' 'Hither is called father Heaven; may father Heaven call me to him ! Agni (am I) by virtue of my Agnidhraship. Hail!' He, the Agnidhra, truly is the representative of heaven and earth, and there- fore he eats (the sha^favatta) in this manner. 42. And when (the Hotrz) pronounces the bene- diction-, then (the sacrificer) mutters (Va^. S. II, lo a), ' May Indra bestow^ on me that power of his ! may abundant riches accrue to us ! may there be blessings for us ! may there be true blessings for us ! ' For indeed this is a receiving of blessings : hence what blessings the priests on this occasion invoke on him, those he thereby receives and makes his own. 43. [On the conclusion of the invocation and the eating ^] they cleanse themselves (with water poured) ^ Katy. St. Ill, 4, 19. There is some uncertainty as to the particular time when the Adhvaryu cuts the sha^avatta; cf. Hillebrandt, p. 123. Mahidhara onYag. S. II, 10 remarks: When the Uolrt pronounces the call to heaven and earth, then he (the Adhvaryu), having put one piece of each of the two cakes in (the two bowls of) the Sha^/avatta (vessel), gives it to the Agnidh ; and the latter eats it with the formulas ' Hither is called (the mother Earth),' &c. The ' six cuttings' of the Shart'avatta consist of a piece of the Agni cake with an ' underlayer ' and a dripping of butter for each of the two bowls of the Shart'avatta dish.
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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