Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1he 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. 2 That is, the formula 'Hither is called the sacrificer,' see par. 29. ^ The priests eat first their quarter of the cake and then, with the sacrificer, their share of the \da. The Uotrz eats also the avan- tare^a, with the text (A^v. 6". I, 7, 8), 'O Ida, accept graciously our share ! ' &c. 230 5ATAPATHA-BRAHMAiVA. through the two strainers (pavitra, 'purifier'). For they have now performed the id a, which represents the domestic offerings ; and thinking, ' Purified by the purifiers we will now perform what part of the sacrifice remains still unaccomplished,' they cleanse themselves with the strainers. 44. He (the Adhvaryu) then throws the two strainers on the prastara^ The prastara, doubtless, represents the sacrificer, and the two strainers the out-breathing and in-breathing : hence he thereby invokes out-breathiuQf and in-breathine on the sacri- ficer ; and for this reason he throws the strainers on the prastara. Second BRAiiMAiVA. The After-Offerings (Anuyag^as). 1. They now remove two burning samidhs (from the Ahavaniya fire). That fire, indeed, is now worn out, (and therefore useless) for the after-offerings, since it has been carrying the sacrifice to the gods : * Let us perform the after-offerings in such (fire) as is not out-worn !' thus they think, and for this reason they remove those two burning samidhs (from the fire). 2. Thereupon they again move them close (to the fire). Thereby they cause the fire to increase again and to be no longer out-worn : ' Let us perform what part of the sacrifice remains still unaccom- plished in such (fire) as is not out-worn!' so think they, and for this reason they again move them close (to the fire). 3. He (the Agnidhra) then puts on the kindling- — . • ' See I, 3, 2, 5 seq. The Ka«va text omits this paragraph. I KANDA, 8 ADHYAYA, 2 BRAHMAiVA, 5. 23I Stick (which was reserved at the time of kindling) ^ He thereby kindles that (fire): ' Let us perform in the well-kindled (fire) what part of the sacrifice remains unaccomplished ! ' thus he thinks, and for this reason he puts on the samidh. 4. The Hotri consecrates it (the kindling-stick), with the formula (Va^. S.
2thereby kindles that (fire): ' Let us perform in the well-kindled (fire) what part of the sacrifice remains unaccomplished ! ' thus he thinks, and for this reason he puts on the samidh. 4. The Hotri consecrates it (the kindling-stick), with the formula (Va^. S. II, 14a), 'This, O Agni, is thy kindler; mayest thou grow and increase by it ; and may we also grow and increase ! ' for even as before he recited over the fire when it was being kindled, so also now he recites. This is the Hotri's duty ; but the sacrificer himself may pronounce the consecratory formula, if bethink that the Hotrz'does not know it ^. 5. He (the Agnidhra) then sweeps (the fire) to- gether. He thereby harnesses it : * Thus harnessed, may it convey (to the gods) what part of the sacrifice still remains unaccomplished!' thus he thinks, and for this reason he sweeps it together. He sweeps ^ See I, 4, I, 38. The Adhvaryu takes the fresh stick (samidh), asks the permission of the Brahman to step forward for the after- offerings ; and orders the Agnidhra to put the stick on, and trim, the fire. Whilst the Brahman mutters his formula (Va^. S. II, 12-13), 'This thy sacrifice, O divine Savitr/, they proclaimed to Bn'haspati, the Brahman,' &c. (see 1, 7, 4, 2 1), the Agnidhra executes the Adhvaryu's orders. Katy. Ill, 5, i ; II, 2, 21. - That is to say (as would appear), if the Hot;-/ follows a school which does not recognise this particular ceremony as belonging to theHotr/'s ritual. Thus the Ajval. Sv. makes no mention of it, and hence a Hotr/ belonging to the AS'akala or Bashkala jakhas would not undertake the recitation of this consecratory formula. The .Sahkhay. Sr., on the other hand, does prescribe it (cf. Hillebrandt, Neu- undVollm. p. 135, note 4), and a Hotr/ of the Kaushitaki-jakha would accordingly claim it as his privilege or duty to consecrate the samidh. For a somewhat different view, cf. Weber, Ind. Stud. X, 155; V, 408. 232 DATAPATH A-BRAHMAATA. once (with the band of the fire-wood along each of the three enclosing-sticks); for thrice each time they swept for the gods on the former occasion ^ : ' Lest we should do it in the same way as for the gods;' thus he thinks, and accordingly he sweeps once each time in order to avoid repetition (of sacri- ficial performance). Repetition he would undoubtedly commit, if he were to sweep thrice the first time and thrice the second : for this reason he sweeps once (along each stick). 6. He sweeps (each time), with the formula (Va^. S.
3to avoid repetition (of sacri- ficial performance). Repetition he would undoubtedly commit, if he were to sweep thrice the first time and thrice the second : for this reason he sweeps once (along each stick). 6. He sweeps (each time), with the formula (Va^. S. 11,14 b), 'O Agni, food-gainer, I cleanse thee, the food-gainer, who hast hastened to the food !' On the former occasion he said, ' thee who art about to hasten (to the food),' for on that occasion he was indeed about to hasten thither; now, however, he says, 'who hast hastened (to the food),' for now he has indeed hastened thither : for this reason he says ' thee who hast hastened.' 7. He now makes the after-offerings. Whatever gods he invokes by means of this sacrifice, and for whichever of them this sacrifice is performed, to all offering has now been made ; and to all those to whom offering has been made, he now, after that, offers once more : hence the name ' after-offerings.' 8. Now this is why he makes the after-offerings. The after-offerings assuredly are the metres -, and the metres are the cattle of the gods : hence as cattle, when harnessed, here convey (burdens) for men, so in like manner the metres, being harnessed, ^ See 1,4,4, 14- While, on the former occasion, the Agnidhra in sweeping moved round the fire, on the present occasion he remains standing on the north side of it. Katy. Ill, 5, 4. ' See I, 3, 2, 8, 9. I KANDA, 8 ADHYAYA, 2 BRAHMAiVA, 12. 23; convey the sacrifice to the gods. Now the occasion on which the metres gratified the gods, and for which the gods, in their turn, then gratified the metres, was when before this the metres, on being harnessed, conveyed the sacrifice to the gods and thereby gratified them. 9. And this again is why he makes the after- offerino-s. The after-offerings are the metres : hence he thereby gratifies the metres, and for this reason also he makes the after-offerings. By whatever team, therefore, he has himself drawn, that (team) he would thereby unyoke, saying, 'Give it to drink, feed it well!' and thus his team is propitiated. 10. In the first place he makes offering to the Barhis (sacrificial -grass covering). Though the smallest metre, the gayatri is yoked first of the metres ^ ; and this on account of its strength, since, having become a falcon, it carried off the Soma from heaven ^.
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.
1he 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. 2 That is, the formula 'Hither is called the sacrificer,' see par. 29. ^ The priests eat first their quarter of the cake and then, with the sacrificer, their share of the \da. The Uotrz eats also the avan- tare^a, with the text (A^v. 6". I, 7, 8), 'O Ida, accept graciously our share ! ' &c. 230 5ATAPATHA-BRAHMAiVA. through the two strainers (pavitra, 'purifier'). For they have now performed the id a, which represents the domestic offerings ; and thinking, ' Purified by the purifiers we will now perform what part of the sacrifice remains still unaccomplished,' they cleanse themselves with the strainers. 44. He (the Adhvaryu) then throws the two strainers on the prastara^ The prastara, doubtless, represents the sacrificer, and the two strainers the out-breathing and in-breathing : hence he thereby invokes out-breathiuQf and in-breathine on the sacri- ficer ; and for this reason he throws the strainers on the prastara. Second BRAiiMAiVA. The After-Offerings (Anuyag^as). 1. They now remove two burning samidhs (from the Ahavaniya fire). That fire, indeed, is now worn out, (and therefore useless) for the after-offerings, since it has been carrying the sacrifice to the gods : * Let us perform the after-offerings in such (fire) as is not out-worn !' thus they think, and for this reason they remove those two burning samidhs (from the fire). 2. Thereupon they again move them close (to the fire). Thereby they cause the fire to increase again and to be no longer out-worn : ' Let us perform what part of the sacrifice remains still unaccom- plished in such (fire) as is not out-worn!' so think they, and for this reason they again move them close (to the fire). 3. He (the Agnidhra) then puts on the kindling- — . • ' See I, 3, 2, 5 seq. The Ka«va text omits this paragraph. I KANDA, 8 ADHYAYA, 2 BRAHMAiVA, 5. 23I Stick (which was reserved at the time of kindling) ^ He thereby kindles that (fire): ' Let us perform in the well-kindled (fire) what part of the sacrifice remains unaccomplished ! ' thus he thinks, and for this reason he puts on the samidh. 4. The Hotri consecrates it (the kindling-stick), with the formula (Va^. S.
2thereby kindles that (fire): ' Let us perform in the well-kindled (fire) what part of the sacrifice remains unaccomplished ! ' thus he thinks, and for this reason he puts on the samidh. 4. The Hotri consecrates it (the kindling-stick), with the formula (Va^. S. II, 14a), 'This, O Agni, is thy kindler; mayest thou grow and increase by it ; and may we also grow and increase ! ' for even as before he recited over the fire when it was being kindled, so also now he recites. This is the Hotri's duty ; but the sacrificer himself may pronounce the consecratory formula, if bethink that the Hotrz'does not know it ^. 5. He (the Agnidhra) then sweeps (the fire) to- gether. He thereby harnesses it : * Thus harnessed, may it convey (to the gods) what part of the sacrifice still remains unaccomplished!' thus he thinks, and for this reason he sweeps it together. He sweeps ^ See I, 4, I, 38. The Adhvaryu takes the fresh stick (samidh), asks the permission of the Brahman to step forward for the after- offerings ; and orders the Agnidhra to put the stick on, and trim, the fire. Whilst the Brahman mutters his formula (Va^. S. II, 12-13), 'This thy sacrifice, O divine Savitr/, they proclaimed to Bn'haspati, the Brahman,' &c. (see 1, 7, 4, 2 1), the Agnidhra executes the Adhvaryu's orders. Katy. Ill, 5, i ; II, 2, 21. - That is to say (as would appear), if the Hot;-/ follows a school which does not recognise this particular ceremony as belonging to theHotr/'s ritual. Thus the Ajval. Sv. makes no mention of it, and hence a Hotr/ belonging to the AS'akala or Bashkala jakhas would not undertake the recitation of this consecratory formula. The .Sahkhay. Sr., on the other hand, does prescribe it (cf. Hillebrandt, Neu- undVollm. p. 135, note 4), and a Hotr/ of the Kaushitaki-jakha would accordingly claim it as his privilege or duty to consecrate the samidh. For a somewhat different view, cf. Weber, Ind. Stud. X, 155; V, 408. 232 DATAPATH A-BRAHMAATA. once (with the band of the fire-wood along each of the three enclosing-sticks); for thrice each time they swept for the gods on the former occasion ^ : ' Lest we should do it in the same way as for the gods;' thus he thinks, and accordingly he sweeps once each time in order to avoid repetition (of sacri- ficial performance). Repetition he would undoubtedly commit, if he were to sweep thrice the first time and thrice the second : for this reason he sweeps once (along each stick). 6. He sweeps (each time), with the formula (Va^. S.
3to avoid repetition (of sacri- ficial performance). Repetition he would undoubtedly commit, if he were to sweep thrice the first time and thrice the second : for this reason he sweeps once (along each stick). 6. He sweeps (each time), with the formula (Va^. S. 11,14 b), 'O Agni, food-gainer, I cleanse thee, the food-gainer, who hast hastened to the food !' On the former occasion he said, ' thee who art about to hasten (to the food),' for on that occasion he was indeed about to hasten thither; now, however, he says, 'who hast hastened (to the food),' for now he has indeed hastened thither : for this reason he says ' thee who hast hastened.' 7. He now makes the after-offerings. Whatever gods he invokes by means of this sacrifice, and for whichever of them this sacrifice is performed, to all offering has now been made ; and to all those to whom offering has been made, he now, after that, offers once more : hence the name ' after-offerings.' 8. Now this is why he makes the after-offerings. The after-offerings assuredly are the metres -, and the metres are the cattle of the gods : hence as cattle, when harnessed, here convey (burdens) for men, so in like manner the metres, being harnessed, ^ See 1,4,4, 14- While, on the former occasion, the Agnidhra in sweeping moved round the fire, on the present occasion he remains standing on the north side of it. Katy. Ill, 5, 4. ' See I, 3, 2, 8, 9. I KANDA, 8 ADHYAYA, 2 BRAHMAiVA, 12. 23; convey the sacrifice to the gods. Now the occasion on which the metres gratified the gods, and for which the gods, in their turn, then gratified the metres, was when before this the metres, on being harnessed, conveyed the sacrifice to the gods and thereby gratified them. 9. And this again is why he makes the after- offerino-s. The after-offerings are the metres : hence he thereby gratifies the metres, and for this reason also he makes the after-offerings. By whatever team, therefore, he has himself drawn, that (team) he would thereby unyoke, saying, 'Give it to drink, feed it well!' and thus his team is propitiated. 10. In the first place he makes offering to the Barhis (sacrificial -grass covering). Though the smallest metre, the gayatri is yoked first of the metres ^ ; and this on account of its strength, since, having become a falcon, it carried off the Soma from heaven ^.
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.
No commentary for this page.