Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Hence also the same work allows the Pravargya to be performed at the first Soma-sacrifice of one who is thoroughly versed in the scriptures, since such a one is himself the body, or self, of the sacrifice. 2 See XI, 1, 6, 10. [44] d . ] SATAPATHA-BRAHMANA. (eighth) adhyAya of kanda XIII of the MAdhyandina recension, and is stated ' to include also the Pravargya section (Madhy. XIV, 1-3). Now it is a strange fact that the six adhydyas of the Brzhadéranyaka (XIV, 4-9 in the Madhyandina text) are counted 3-8 in the Kava text,—a circumstance which manifestly can only be explained by the Pravargya section being taken to form the first two adhydayas of the last book of that version. This, indeed, is probably implied in the remark added to the description of a MS. of the Kazva text in the catalogue of the MSS. of the Sanskrzt College, Benares (p. 44), according to which ‘Pravargyakaudasya patrazi’ are ‘ bhinnapramavdksharazi,’ —that is, ‘the leaves of the Pravargya section have a special pagination’ (? i.e. they are numbered independently of the section on funeral rites preceding them). And now my task is done, and I must take leave of this elaborate exposition of the sacrificial ordinances of Indian theology. For well-nigh a score of years the work has ‘dragged its slow length along,’ and during that time it has caused me—and, I doubt not, has caused some of my readers, too—not a few weary hours. In the early stages of the work, my old teacher, Professor Albrecht Weber, than whom no one is more deeply versed in the intricacies of the sacrificial ritual, wrote to me: ‘ You have undertaken a difficult, a most difficult task; and I can only hope that your courage and patience will not fail you before you are through with it.’ And, indeed, I must confess that many a time I felt as if I should never be able to get through my task ; and but for Professor Max Miiller’s timely exhortations and kindly encouragement, the work might perhaps never have been completed. ‘I know,’ he once wrote to me, ‘you will thank me one day for having pressed you to go on with your work ;’ and now I do indeed thank him most sincerely and with all my heart for the kindness and patience he has shown me these many years. But, strange to say, now that the work is completed, I feel as if I could not do without working at it; and certainly, if 1 Cf. A. Weber, Satapatha-brahmasea, p. xi. INTRODUCTION. li
2But, strange to say, now that the work is completed, I feel as if I could not do without working at it; and certainly, if 1 Cf. A. Weber, Satapatha-brahmasea, p. xi. INTRODUCTION. li a second edition could ever have been required of a work of this kind, it would have found me ready once more to work my way through the bewildering maze of rites; and I know only too well that I should have to correct many a mistake, and could improve many an awkwardly expressed passage. In conclusion, a word of cordial thanks is due to the staff of the University Press, whose patience must often have been severely tried in the course of the printing of this work, and who, by the excellence of their presswork, and by their careful supervision, have materially lightened my task, and saved me much tedious and irksome labour. J. EGGELING. EDINBURGH, December 30, 1899. SATAPATHA-BRAHMAWA. ELEVENTH KANDA. ; THE FULL AND NEW-MOON SACRIFICE. First ApuyAya. First BRAHMANA. 1. Verily, Pragapati, the Sacrifice, is the Year: the night of new moon is its gate, and the moon itself is the bolt of the gate. 2. And when one lays down the two fires at new moon!,—even as one would enter a stronghold by the gate, when the gate is open, and would thence reach the world of heaven, so it is when one lays down the fires at new moon. 3. And if one lays down the fires under a (special) asterism?,—just as if one tried to enter a stronghold, when the gate is closed, in some other way than through the gate, and failed to get inside the stronghold, so it is when one lays down the fires under an asterism: let him therefore not lay down the fires under an asterism. 4. On the same day on which that one (the moon) should not be seen either in the east or in the west, ' For the performance of the Agny4dhana, or setting up the sacrificial fires, see part i, p. 274 seqq. 2 For the Nakshatras, or lunar mansions, under which the , Agnyfdhana may be performed, see II, 1, 2, 1 seqq., and especially II, 1, 2, 19, where the practice of regulating the time of the ceremony by the Nakshatras is discouraged. (44) B 2 SATAPATHA-BRAHMANA. let him fast, for it is then that he (the moon) comes to this world?, and on that (day) he abides here (on the sacrificial ground). 5. And all the gods abide (here), all the spirits, all the deities, all the seasons, all the Stomas (hymnforms), all the Pzzsh¢has*, and all the metres. 6. And, verily, it is for all the gods, for all spirits, for all deities, for all seasons, for all Stomas, for all Prvishzéhas, and for all metres that the fires of him are laid down who lays them down at new moon: he should therefore lay them down at new moon.
36. And, verily, it is for all the gods, for all spirits, for all deities, for all seasons, for all Stomas, for all Prvishzéhas, and for all metres that the fires of him are laid down who lays them down at new moon: he should therefore lay them down at new moon. 7. He may lay down the fires on the new moon which falls in the (month) Vaisdkha, for that coincides with the Rohiai (asterism); for the Rohi#t means the self, offspring and cattle*: he thus becomes established in a self, in offspring and cattle. But, indeed, the new moon is the form of the Agnyéadheya: let him therefore lay down the fires at new moon ;—let him perform the preliminary ceremony‘ at full moon, and the initiation ceremony at new moon. Srconp BRAHMANA. 1. Now when they spread (and perform) the sacrifice, they kill it; and when they press out king Soma, they kill him; and when they ‘quiet’ and cut up the victim, they kill it,—it is by means of the mortar and pestle, and by the two mill-stones that they kill the Haviryagé#a (grain-offering). * See I, 6, 4, 5- * For the six Przsh¢ha-simans, see part iii, introd., p. xx seqq. 5 See II, 1, 2, 6. 7. . * For the Anvarambhanfyé-ishA, lit. ‘taking-hold offering,’ see part ii, p. 40, note 1. x1 KAwbDA, I ADHYAYA, 2 BRAHMANA, 6. 3 2. And having killed the sacrifice, he pours it, as seed, into the fire as its womb, for, indeed, the fire is the womb of the sacrifice, from out of it it is produced : let him therefore perform those ten oblations' for which the Vasha¢ is uttered. 3. And, indeed, this sacrifice is the blowing (wind): he blows here, as it were, as a single one, but when he has entered into man, he is divided into ten parts ;—with the vital airs thus distributed, it (the sacrifice) is born from out of its womb, the fire : this is that Virag of ten syllables, this is that perfection, the sacrifice. 4. There may, however, be nine (oblations)?;—he thus forms a defective (lesser, lower) Viraég with a view to production; for from the lesser’, indeed, creatures are produced here: this is that perfection, the sacrifice. 5. But there may be one additional (oblation)*,— that one remains over for Pragdpati: this is that perfection, the sacrifice. 6. And there may be two additional (oblations)', 1 These ten oblations of the New and Full-moon sacrifice (as the model for Haviryagfas generally), as enumerated by SAyaza, are (a) at full moon—five fore-offerings, two butter-portions, two cake-offerings to Agni, and Agni-Soma, and a low-voiced offering to Agni-Soma, (4) at new moon—five fore-offerings, two butterportions, a cake to Agni, a low-voiced offering to Vishzu, and an offering of (sweet and sour) milk, or Sénn4yya, to Indra. * Viz. inasmuch as, according to Sayama, at the Full-moon sacrifice the offering to Agni-Soma only takes place in the’ case of one who is a Soma-offerer. I find, however, no authority for this. 3 Or, from the lower part (nyfina); cf. II, 1, 1, 133 5, 1, 20.
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.
1Hence also the same work allows the Pravargya to be performed at the first Soma-sacrifice of one who is thoroughly versed in the scriptures, since such a one is himself the body, or self, of the sacrifice. 2 See XI, 1, 6, 10. [44] d . ] SATAPATHA-BRAHMANA. (eighth) adhyAya of kanda XIII of the MAdhyandina recension, and is stated ' to include also the Pravargya section (Madhy. XIV, 1-3). Now it is a strange fact that the six adhydyas of the Brzhadéranyaka (XIV, 4-9 in the Madhyandina text) are counted 3-8 in the Kava text,—a circumstance which manifestly can only be explained by the Pravargya section being taken to form the first two adhydayas of the last book of that version. This, indeed, is probably implied in the remark added to the description of a MS. of the Kazva text in the catalogue of the MSS. of the Sanskrzt College, Benares (p. 44), according to which ‘Pravargyakaudasya patrazi’ are ‘ bhinnapramavdksharazi,’ —that is, ‘the leaves of the Pravargya section have a special pagination’ (? i.e. they are numbered independently of the section on funeral rites preceding them). And now my task is done, and I must take leave of this elaborate exposition of the sacrificial ordinances of Indian theology. For well-nigh a score of years the work has ‘dragged its slow length along,’ and during that time it has caused me—and, I doubt not, has caused some of my readers, too—not a few weary hours. In the early stages of the work, my old teacher, Professor Albrecht Weber, than whom no one is more deeply versed in the intricacies of the sacrificial ritual, wrote to me: ‘ You have undertaken a difficult, a most difficult task; and I can only hope that your courage and patience will not fail you before you are through with it.’ And, indeed, I must confess that many a time I felt as if I should never be able to get through my task ; and but for Professor Max Miiller’s timely exhortations and kindly encouragement, the work might perhaps never have been completed. ‘I know,’ he once wrote to me, ‘you will thank me one day for having pressed you to go on with your work ;’ and now I do indeed thank him most sincerely and with all my heart for the kindness and patience he has shown me these many years. But, strange to say, now that the work is completed, I feel as if I could not do without working at it; and certainly, if 1 Cf. A. Weber, Satapatha-brahmasea, p. xi. INTRODUCTION. li
2But, strange to say, now that the work is completed, I feel as if I could not do without working at it; and certainly, if 1 Cf. A. Weber, Satapatha-brahmasea, p. xi. INTRODUCTION. li a second edition could ever have been required of a work of this kind, it would have found me ready once more to work my way through the bewildering maze of rites; and I know only too well that I should have to correct many a mistake, and could improve many an awkwardly expressed passage. In conclusion, a word of cordial thanks is due to the staff of the University Press, whose patience must often have been severely tried in the course of the printing of this work, and who, by the excellence of their presswork, and by their careful supervision, have materially lightened my task, and saved me much tedious and irksome labour. J. EGGELING. EDINBURGH, December 30, 1899. SATAPATHA-BRAHMAWA. ELEVENTH KANDA. ; THE FULL AND NEW-MOON SACRIFICE. First ApuyAya. First BRAHMANA. 1. Verily, Pragapati, the Sacrifice, is the Year: the night of new moon is its gate, and the moon itself is the bolt of the gate. 2. And when one lays down the two fires at new moon!,—even as one would enter a stronghold by the gate, when the gate is open, and would thence reach the world of heaven, so it is when one lays down the fires at new moon. 3. And if one lays down the fires under a (special) asterism?,—just as if one tried to enter a stronghold, when the gate is closed, in some other way than through the gate, and failed to get inside the stronghold, so it is when one lays down the fires under an asterism: let him therefore not lay down the fires under an asterism. 4. On the same day on which that one (the moon) should not be seen either in the east or in the west, ' For the performance of the Agny4dhana, or setting up the sacrificial fires, see part i, p. 274 seqq. 2 For the Nakshatras, or lunar mansions, under which the , Agnyfdhana may be performed, see II, 1, 2, 1 seqq., and especially II, 1, 2, 19, where the practice of regulating the time of the ceremony by the Nakshatras is discouraged. (44) B 2 SATAPATHA-BRAHMANA. let him fast, for it is then that he (the moon) comes to this world?, and on that (day) he abides here (on the sacrificial ground). 5. And all the gods abide (here), all the spirits, all the deities, all the seasons, all the Stomas (hymnforms), all the Pzzsh¢has*, and all the metres. 6. And, verily, it is for all the gods, for all spirits, for all deities, for all seasons, for all Stomas, for all Prvishzéhas, and for all metres that the fires of him are laid down who lays them down at new moon: he should therefore lay them down at new moon.
36. And, verily, it is for all the gods, for all spirits, for all deities, for all seasons, for all Stomas, for all Prvishzéhas, and for all metres that the fires of him are laid down who lays them down at new moon: he should therefore lay them down at new moon. 7. He may lay down the fires on the new moon which falls in the (month) Vaisdkha, for that coincides with the Rohiai (asterism); for the Rohi#t means the self, offspring and cattle*: he thus becomes established in a self, in offspring and cattle. But, indeed, the new moon is the form of the Agnyéadheya: let him therefore lay down the fires at new moon ;—let him perform the preliminary ceremony‘ at full moon, and the initiation ceremony at new moon. Srconp BRAHMANA. 1. Now when they spread (and perform) the sacrifice, they kill it; and when they press out king Soma, they kill him; and when they ‘quiet’ and cut up the victim, they kill it,—it is by means of the mortar and pestle, and by the two mill-stones that they kill the Haviryagé#a (grain-offering). * See I, 6, 4, 5- * For the six Przsh¢ha-simans, see part iii, introd., p. xx seqq. 5 See II, 1, 2, 6. 7. . * For the Anvarambhanfyé-ishA, lit. ‘taking-hold offering,’ see part ii, p. 40, note 1. x1 KAwbDA, I ADHYAYA, 2 BRAHMANA, 6. 3 2. And having killed the sacrifice, he pours it, as seed, into the fire as its womb, for, indeed, the fire is the womb of the sacrifice, from out of it it is produced : let him therefore perform those ten oblations' for which the Vasha¢ is uttered. 3. And, indeed, this sacrifice is the blowing (wind): he blows here, as it were, as a single one, but when he has entered into man, he is divided into ten parts ;—with the vital airs thus distributed, it (the sacrifice) is born from out of its womb, the fire : this is that Virag of ten syllables, this is that perfection, the sacrifice. 4. There may, however, be nine (oblations)?;—he thus forms a defective (lesser, lower) Viraég with a view to production; for from the lesser’, indeed, creatures are produced here: this is that perfection, the sacrifice. 5. But there may be one additional (oblation)*,— that one remains over for Pragdpati: this is that perfection, the sacrifice. 6. And there may be two additional (oblations)', 1 These ten oblations of the New and Full-moon sacrifice (as the model for Haviryagfas generally), as enumerated by SAyaza, are (a) at full moon—five fore-offerings, two butter-portions, two cake-offerings to Agni, and Agni-Soma, and a low-voiced offering to Agni-Soma, (4) at new moon—five fore-offerings, two butterportions, a cake to Agni, a low-voiced offering to Vishzu, and an offering of (sweet and sour) milk, or Sénn4yya, to Indra. * Viz. inasmuch as, according to Sayama, at the Full-moon sacrifice the offering to Agni-Soma only takes place in the’ case of one who is a Soma-offerer. I find, however, no authority for this. 3 Or, from the lower part (nyfina); cf. II, 1, 1, 133 5, 1, 20.
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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