Fetching
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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1g. Now, some prepare two messes of rice, one for Sarasvat on the full moon, and one for Sarasvatt on the new moon, saying, ‘We thus clearly make offering to the full and new moon.’ But let him not do this; for Sarasvat is the Mind, and Sarasvatt is Speech; and thus, in making libations of ghee to these two, offering is made by him to the full and new moon: let him therefore not prepare these two messes of rice. 10. As to this they say, ‘Surely, he who performs the Full and New-moon offerings becomes a (mere) utterer of the Agur?; for, when he has performed ? Or, one who has only had the Agur-formulas uttered for him (by the priests). Agur i is the technical term of two formulas, viz. of the formula ‘(Agnim) yaga’ (recite the offering-formula to Agni, or to whatever deity offering is made), by which the Adhvaryu calls on the Hotr? to recite; and of the formula ‘ Ye yagamahe (Agnim),’ by which the Hotr? introduces the yagy4, or offering-verse. At the Soma-sacrifice the former formula is modified to‘ Hot& yakshat,’ uttered by the Maitravaruna priest. See Haug, Transl. of Ait. Br., p. 133, note.—In comparing these Agur-formulas with the performances of the Full and New-moon offerings, the author thus seems to imply that, just as the utterance of these formulas is merely the preliminary to the oblation itself, so each fortnightly XI KANDA, 2 ADHYAYA, 5 BRAHMANA, I. 33 the Full-moon offering, he knows that he will perform the New-moon offering; and when he has performed the New-moon offering, he knows that he will again perform the Full-moon offering ; thus when he goes to the other world he goes thither as an utterer of the Agur: how, then, does he become one who has not (merely) uttered the Agur ?’ Well, when, on both occasions, he makes those two libations of ghee (to Mind and Speech), then his Full and New-moon offerings become complete; and he goes to the other world after his Full and New-moon offerings are completed, and thus becomes one who has not (merely) uttered the Agur. FirtH BrAuMana. 1. And, verily, even on this occasion', they slaughter the sacrificial horse (Asvamedha) as a sacrifice to the gods: of this (New and Fullmoon sacrifice) they say, ‘It is the original (normal) Asvamedha;’ and that (real Asvamedha), indeed, is just the other (modified one); for, indeed, the Asvamedha is the same as the moon.
2performance is only the preliminary to the next performance; but that the Sacrificer never actually completes the sacrifice. Sdyana, on the other hand, takes ‘AgQrtin’ to mean ‘one who has formed a resolution (Agfirta, 4gurazam =samkalpa);’ and native dictionaries, indeed, give ‘Agur’ as a synonym of ‘ pratig#4’ (promise, agreement; Zuruf, Zusage). But, even if this were the right meaning of the word, the general drift of the passage would remain the same, viz. that such a sacrificer would ultimately die as one who had merely promised or intended to offer sacrifice, without his having actually performed it, or brought it to a proper conclusion, and thus without reaping the ultimate benefit from it, viz. citizenship in the heavenly abodes. 1 Viz. in performing the Full and New-moon sacrifice, for which all the benefits accruing from the Asvamedha are here claimed. (44) D 34 SATAPATHA-BRAHMANA. 2. As to this, they say, ‘For each foot of the sacrificial horse they offer an oblation ;’—when he performs the Agnihotra in the evening and morning, he offers two oblations in the evening, and two in the morning—that makes four oblations: thus— the horse being four-footed—an oblation is offered for each of its feet. . 3. As to this, they say, ‘On the starting off of the horse he performs an offering'; for the moon, doubtless, is the same as King Soma, the food of the gods: when, during that night (of new moon), he does not appear either in the east or in the west, then he comes to this world, and starts for this world 2, 4. Now, when he performs the New-moon sacrifice, he thereby performs the (same) offering (as) on the starting of that (horse), and when he performs the Full-moon sacrifice he slaughters the sacrificial horse itself, and, having slaughtered it, he presents it to the gods, The other (real) horsesacrifice they indeed perform (only) a year after (the starting offering), but this month (of the Full and New-moon sacrifice), revolving, makes up a year*: thus the sacrificial horse comes to be slaughtered for him year after year. ' According to Asv. X, 6, 2 seqq., having chosen the horse to be sacrificed, he performs two ishéis, to Agni Mardhanvat and Pfshan ; whereupon he sets free the horse, and for a year performs three ishfis daily at the three pressings, viz. to Savitr: Satyaprasava, Prasavitr?, and Asavitr?. * Or, he disappears in this world; the same verb (vi-vrit) being used for the disappearance as for the starting off of the horse when set free. 5 The syntactic construction of the last two sentences is that frequently alluded to before, viz. that of parenthetic causal clauses, XI KANDA, 2 ADHYAYA, 6 BRAHMANA, 3. 35 5. Verily, then, for him who, knowing this, offers both the Agnihotra and the Full and New-moon sacrifices, they slaughter the sacrificial horse month by month; and month by month the Asvamedha is offered for him, and his Agnihotra and Full and New-moon sacrifices come to pass into the Asvamedha. SixtH BrRAHMANA.
3SixtH BrRAHMANA. 1, The Prazita water, doubtless, is the head of the sacrifice!; and when he leads forward the Prazita water, it is the head of the sacrifice he thereby forms, and he should know that it is that head of his own that is then being formed. 2. The fuel, indeed, is its breath (of the mouth), for it is by the breath that everything here is kindled (animated) that has breath and moves twinkling with its eyelids: let him know that it is he himself that is that fuel. 3. The kindling-verses, indeed, are its spine: let him therefore say (to the Hotrz) regarding them, ‘Recite for me, making them, as it were, continuous?;’ for continuous, as it were, is this spinal column. And the two libations of ghee are its mind and speech, Sarasvat and Sarasvatt*: let 1 Yagfia, the sacrifice, is here, as so often, to be understood as the abstract representation of the victim (here the horse), as well as of the Purusha,—i.e. PragApati, and the Sacrificer. * The kindling-verses, being in the Gayatri metre, consist of three octosyllabic pédas each. Whilst after each verse a kindlingstick (samidh) is thrown into the fire by the Adhvaryu, the Hotri does not make any pause in his recitation at this point, but he does so after the second p&da of each verse, thus connecting the last pada with the first two padas of the next verse. * See XI, 2, 5, 9. D2 36 SATAPATHA-BRAHMANA. him know that the two libations of ghee are his mind and speech, Sarasvat and Sarasvati. 4. The five fore-offerings are these its five (outlets of the) vital airs in the head ;—the first foreoffering is its mouth, the second the right nostril, the third the left nostril, the fourth the right ear, and the fifth the left ear. And inasmuch as at the fourth fore-offering he pours together (the ghee’), therefore this ear is, on the inner side, connected by a channel (with the other). The two butterportions are the eyes: let him know that these are his own eyes. 5. And that cake which is offered to Agni is its right flank; and the low-voiced offering is its heart; and inasmuch as they perform this in a low voice, this heart is, as it were, in secret. 6. And that cake which is offered to Agni and Soma (at full moon), or Indra’s SAnndyya (at new moon), is its left flank; the Svishéakrzt is that part between its shoulders; and the (Brahman’s) foreportion? is the poison’, 7. And when he cuts off the fore-portion,—even as there they cut out what was injured‘ in Pragapati, so do they now thereby cut out what in this (body) is clogged and hardened, and affected by Varuna: 1 See I, 5, 3, 16. * See I, 7, 4, 10 seqq. > Instead of ‘visham,’ the MS. of S4yana’s commentary reads ‘dvishan’ (hater, enemy), which is explained as meaning ‘ satrv-.
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.
1g. Now, some prepare two messes of rice, one for Sarasvat on the full moon, and one for Sarasvatt on the new moon, saying, ‘We thus clearly make offering to the full and new moon.’ But let him not do this; for Sarasvat is the Mind, and Sarasvatt is Speech; and thus, in making libations of ghee to these two, offering is made by him to the full and new moon: let him therefore not prepare these two messes of rice. 10. As to this they say, ‘Surely, he who performs the Full and New-moon offerings becomes a (mere) utterer of the Agur?; for, when he has performed ? Or, one who has only had the Agur-formulas uttered for him (by the priests). Agur i is the technical term of two formulas, viz. of the formula ‘(Agnim) yaga’ (recite the offering-formula to Agni, or to whatever deity offering is made), by which the Adhvaryu calls on the Hotr? to recite; and of the formula ‘ Ye yagamahe (Agnim),’ by which the Hotr? introduces the yagy4, or offering-verse. At the Soma-sacrifice the former formula is modified to‘ Hot& yakshat,’ uttered by the Maitravaruna priest. See Haug, Transl. of Ait. Br., p. 133, note.—In comparing these Agur-formulas with the performances of the Full and New-moon offerings, the author thus seems to imply that, just as the utterance of these formulas is merely the preliminary to the oblation itself, so each fortnightly XI KANDA, 2 ADHYAYA, 5 BRAHMANA, I. 33 the Full-moon offering, he knows that he will perform the New-moon offering; and when he has performed the New-moon offering, he knows that he will again perform the Full-moon offering ; thus when he goes to the other world he goes thither as an utterer of the Agur: how, then, does he become one who has not (merely) uttered the Agur ?’ Well, when, on both occasions, he makes those two libations of ghee (to Mind and Speech), then his Full and New-moon offerings become complete; and he goes to the other world after his Full and New-moon offerings are completed, and thus becomes one who has not (merely) uttered the Agur. FirtH BrAuMana. 1. And, verily, even on this occasion', they slaughter the sacrificial horse (Asvamedha) as a sacrifice to the gods: of this (New and Fullmoon sacrifice) they say, ‘It is the original (normal) Asvamedha;’ and that (real Asvamedha), indeed, is just the other (modified one); for, indeed, the Asvamedha is the same as the moon.
2performance is only the preliminary to the next performance; but that the Sacrificer never actually completes the sacrifice. Sdyana, on the other hand, takes ‘AgQrtin’ to mean ‘one who has formed a resolution (Agfirta, 4gurazam =samkalpa);’ and native dictionaries, indeed, give ‘Agur’ as a synonym of ‘ pratig#4’ (promise, agreement; Zuruf, Zusage). But, even if this were the right meaning of the word, the general drift of the passage would remain the same, viz. that such a sacrificer would ultimately die as one who had merely promised or intended to offer sacrifice, without his having actually performed it, or brought it to a proper conclusion, and thus without reaping the ultimate benefit from it, viz. citizenship in the heavenly abodes. 1 Viz. in performing the Full and New-moon sacrifice, for which all the benefits accruing from the Asvamedha are here claimed. (44) D 34 SATAPATHA-BRAHMANA. 2. As to this, they say, ‘For each foot of the sacrificial horse they offer an oblation ;’—when he performs the Agnihotra in the evening and morning, he offers two oblations in the evening, and two in the morning—that makes four oblations: thus— the horse being four-footed—an oblation is offered for each of its feet. . 3. As to this, they say, ‘On the starting off of the horse he performs an offering'; for the moon, doubtless, is the same as King Soma, the food of the gods: when, during that night (of new moon), he does not appear either in the east or in the west, then he comes to this world, and starts for this world 2, 4. Now, when he performs the New-moon sacrifice, he thereby performs the (same) offering (as) on the starting of that (horse), and when he performs the Full-moon sacrifice he slaughters the sacrificial horse itself, and, having slaughtered it, he presents it to the gods, The other (real) horsesacrifice they indeed perform (only) a year after (the starting offering), but this month (of the Full and New-moon sacrifice), revolving, makes up a year*: thus the sacrificial horse comes to be slaughtered for him year after year. ' According to Asv. X, 6, 2 seqq., having chosen the horse to be sacrificed, he performs two ishéis, to Agni Mardhanvat and Pfshan ; whereupon he sets free the horse, and for a year performs three ishfis daily at the three pressings, viz. to Savitr: Satyaprasava, Prasavitr?, and Asavitr?. * Or, he disappears in this world; the same verb (vi-vrit) being used for the disappearance as for the starting off of the horse when set free. 5 The syntactic construction of the last two sentences is that frequently alluded to before, viz. that of parenthetic causal clauses, XI KANDA, 2 ADHYAYA, 6 BRAHMANA, 3. 35 5. Verily, then, for him who, knowing this, offers both the Agnihotra and the Full and New-moon sacrifices, they slaughter the sacrificial horse month by month; and month by month the Asvamedha is offered for him, and his Agnihotra and Full and New-moon sacrifices come to pass into the Asvamedha. SixtH BrRAHMANA.
3SixtH BrRAHMANA. 1, The Prazita water, doubtless, is the head of the sacrifice!; and when he leads forward the Prazita water, it is the head of the sacrifice he thereby forms, and he should know that it is that head of his own that is then being formed. 2. The fuel, indeed, is its breath (of the mouth), for it is by the breath that everything here is kindled (animated) that has breath and moves twinkling with its eyelids: let him know that it is he himself that is that fuel. 3. The kindling-verses, indeed, are its spine: let him therefore say (to the Hotrz) regarding them, ‘Recite for me, making them, as it were, continuous?;’ for continuous, as it were, is this spinal column. And the two libations of ghee are its mind and speech, Sarasvat and Sarasvatt*: let 1 Yagfia, the sacrifice, is here, as so often, to be understood as the abstract representation of the victim (here the horse), as well as of the Purusha,—i.e. PragApati, and the Sacrificer. * The kindling-verses, being in the Gayatri metre, consist of three octosyllabic pédas each. Whilst after each verse a kindlingstick (samidh) is thrown into the fire by the Adhvaryu, the Hotri does not make any pause in his recitation at this point, but he does so after the second p&da of each verse, thus connecting the last pada with the first two padas of the next verse. * See XI, 2, 5, 9. D2 36 SATAPATHA-BRAHMANA. him know that the two libations of ghee are his mind and speech, Sarasvat and Sarasvati. 4. The five fore-offerings are these its five (outlets of the) vital airs in the head ;—the first foreoffering is its mouth, the second the right nostril, the third the left nostril, the fourth the right ear, and the fifth the left ear. And inasmuch as at the fourth fore-offering he pours together (the ghee’), therefore this ear is, on the inner side, connected by a channel (with the other). The two butterportions are the eyes: let him know that these are his own eyes. 5. And that cake which is offered to Agni is its right flank; and the low-voiced offering is its heart; and inasmuch as they perform this in a low voice, this heart is, as it were, in secret. 6. And that cake which is offered to Agni and Soma (at full moon), or Indra’s SAnndyya (at new moon), is its left flank; the Svishéakrzt is that part between its shoulders; and the (Brahman’s) foreportion? is the poison’, 7. And when he cuts off the fore-portion,—even as there they cut out what was injured‘ in Pragapati, so do they now thereby cut out what in this (body) is clogged and hardened, and affected by Varuna: 1 See I, 5, 3, 16. * See I, 7, 4, 10 seqq. > Instead of ‘visham,’ the MS. of S4yana’s commentary reads ‘dvishan’ (hater, enemy), which is explained as meaning ‘ satrv-.
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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