Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1162 seqq.); whilst the Savanfya-pasubandha is performed on the day of the Soma-sacrifice itself; the victim being slaughtered during the morning-service, and the flesh-portions cooked during the day and offered at the evening-service (cf. part ii, p. 313, note 3; p. 356, note 3). ‘ That is, milk from the Vratadugha cow (which may be mixed with some rice or barley; ITI, 2, 2, 14), the only food to be taken by the Sacrificer during his diksha, or period of initiation—in this case on the day before the Soma-sacrifice. 120 SATAPATHA-BRAHMANA. forward}, and pours out a jarful of water*, and at which (the Sacrificer) strides the Vishzu-strides*; and of the order of the Soma-sacrifice is that (animal sacrifice) at which these (rites) are not performed. 2. Concerning this they ask, ‘Is the animal sacrifice an ish¢i or a great (Soma-) sacrifice ?’—‘ A great sacrifice,’ let him say; ‘for in that (other) case* thou hast made the animal sacrifice an ishdi, and shattered it.’ Thus he should say to him. 3. Its fore-offerings are the morning-service °, its after-offerings the evening-service, and its sacrificial cake® the midday-service. 4. Now, some bring up the DakshimAs (presents to the priests) when the omentum has been offered’; 1 That is, the so-called ‘ pranité#’ used for sacrificial purposes generally, and especially for supplying what is required for pressing the Soma. Cf. the comm. on Katy. VI, 7, 19, where the ‘ pranftépramayana’ is expressly referred to as a necessary element of the performance of the Agnishomfya. ? For the pouring out of the water on the south side of the Vedi, at the end of the Haviryag#a, see I, 9, 3, 1 seqq. 8 The Sacrificer intercepts with his hands some of the water poured out, touches his face therewith, and then strides the three Vishnu-strides ; cf. I, 9, 3, 8 seqq. ‘ Viz. in case of the animal sacrifice being performed on the Haviryagaa or Ishfi model ; which, strictly speaking, would involve the use of no other offering-material except milk, ghee, and dishes made of cereals. * The usual order of subject and predicate would require the translation, ‘the morning-service is its fore-offerings,’ which would hardly be in accordance with the author’s reasoning. * For the pasu-purod4sa, III, 8, 3, 1 seqq. ™ That is, prior to the offering of the ‘animal cake’ (pasupurodisa), whilst the presentation of the dakshivas—a head of cattle, or a milch-cow, or some other desirable object—according to Katy. VI, 7, 29, should take place after the offering of the Idi, which marks the end of the Pasu-purod4sa-ish/i. X1 KANDA, '7 ADHYAYA, 2 BRAHMANA, 6. 121 but let him not do so, for if, in that case, any one were to say of him, ‘Surely, this (Sacrificer) has brought the Dakshiz4s outside of the vital airs (or, of life), he has not strengthened his vital airs: he will become either blind, or lame, or deaf, or paralyzed on one side ;’ then that would indeed be likely to come to pass.
25. Let him perform it in this way:—when the I dA of the cake-offering has been invoked, he should bring up the Dakshi#4s; for to Indra belongs this vital air in the centre (of the body): by means of the Dakshizas he thus strengthens this vital air in the centre (of the body); and to Indra also belongs the midday Soma-service, and at the midday-service the Dakshizds are brought up: therefore he should bring up the Dakshiv4s after the invocation of the Id of the cake-offering. 6. Here now they say, ‘Seeing that the want of the purificatory bath in the case of the initiated is improper, Adhvaryu, when didst thou initiate him?’ Well, let them? sustain him till the purificatory bath, —to wit, the Adhvaryu, the Pratiprasthatrz, the Hotvz, the Maitravaruza, the Brahman, and the 1 Sayama supplies ‘ gana,’ ‘the people;’ but possibly the text of the commentary may be corrupt in this place. The author’s meaning would seem to be that, as there is no purificatory bath at the end of the animal sacrifice performed on the Soma-day, the Sacrificer’s strength is to be kept up by the Shaddhotr? formula (representing the six priests themselves) which will carry him as far as the purificatory bath at the end of the Soma-sacrifice. I am, however, far from sure that this is the real meaning of the passage. The Shaddhotr1 is performed (at the animal sacrifice of the pressingday) shortly after the beginning of the ceremonies connected with the Pasubandha, viz. immediately after the ‘ yAp4hbuti,’ see part ii, p- 162 seqq. 122 SATAPATHA-BRAHMANA. Agntdhra, for it is through these that this (formula) ‘is called ‘shaddhotr2!’: having rapidly muttered that ‘ shaddhotrz,’ he offers, performing either one or five oblations of ghee? —‘ The heaven is his* back, the air his body, O VAaaspati, by his limbs he gave rise to the sacrifice, by his forms to the earth; by his flawless voice and his flawless tongue to the god-gladdening invocation, Hail!’ This, indeed, is his initiation. 7. As to this they say, ‘Seeing that the want of the purificatory bath in the case of the initiated is improper, Adhvaryu, when didst thou take him down to the purificatory bath?’ Well, when they perform with the heart-spit‘, that is ‘his purificatory bath. 8. Madhuka Paingya once:said, ‘Some perform the animal sacrifice ‘without Soma, and others do so with Soma. Now, Soma was in the heavens, and GAyatrt, having become a bird, fetched him; and inasmuch as one of his leaves (parza) -was cut off®, ' That is, one containing (mentioning), or requiring, six offeringpriests, the number required for the animal sacrifice. * In either case the offering consists of five ladlings of ghee ; and in the case of a single oblation, according to Sayama, a different dipping-spoon (sruva) would seem to be used for each ladling ; unless, indeed, ‘ ekaikena sruvena’ mean ‘ with one sruvafull each.’ According to Katy. VI, 1, 36, the formula is merely ‘run through mentally.’
3VI, 1, 36, the formula is merely ‘run through mentally.’ 3 Sdyana interprets ‘thy back’; and he apparently supplies ‘prapnoti’ at the end of the first half-verse, whilst ‘airayat’ he takes to stand for the second person singular. ‘ That is, when the heart is roasted on the spit prior to its being offered ; see III, 8, 3,16. This use of the spit is to take the place of the purificatory bath, the technical term of which is ‘spit-bath’ (sfl4vabhr:'tha), the spit being on that occasion buried at the point ‘where the dry and the moist meet,’ see III, 8, 5, 8-10. ® Either a leaf of Soma or a feather of Gayatri was cut off by an xI KANDA, 7 ADHYAYA, 3 BRAHMANA, 2. 123 that was how the Parza-tree arose :’ such, indeed, is (the passage in) the Brahmama that is told. And some, it is true, perform the animal sacrifice without Soma, and others with Soma; for he who makes the sacrificial stake other than of PalAsa wood, performs the animal sacrifice without Soma; and he who makes the sacrificial stake of Palasa performs the animal sacrifice with Soma: therefore let him make his sacrificial stake of Paldsa wood. Tutrp BrAHMana. 1. Such a (sacrificial stake) as has much substance! is not auspicious to cattle, whence he who desires to have cattle should not make such a one his sacrificial stake: but such a-one as .is of little hardness is auspicious to cattle, whence he who desires to have cattle should make such a one his sacrificial stake. 2. And such a one as, while being crooked, has a top like a spit, is called ‘kapott*’; and whoever makes such a one his sacrificial stake certainly goes to yonder world before his full measure of life: therefore let no one wishing for long life make such a one his sacrificial stake. arrow shot by an archer pursuing Géyatr?, and, on its falling to the earth, a Palasa, or Parna, tree (Butea frondosa) sprang forth, see III, 3, 4, ro. 1 That is, as would seem, made of very hard wood. It cannot mean ‘ pithy,’ because at XIII, 4, 4, 9, the Khadira (acacia catechu), a tree of very hard, solid wood, is mentioned as ‘ bahusara.’ * Either ‘that which has a pigeon (sitting) on it’ (kapotin, viz. ydpa), or, as Sféyana takes it, fem. of ‘kapota,’—a female pigeon ; i.e. a tree too much pointed at the top. 124 SATAPATHA-BRAHMANA. 3. And such a one as is bent at the top, and bent outwards’ in the middle, is a type of hunger (poverty); and if any one makes such a one his sacrificial stake, his dependants will certainly be hungry; therefore let no one wishing for food make such a one his sacrificial stake. But such a one as is bent at the top and bent inwards in the middle, is a type of food (prosperity): therefore let him who wishes for food make such a one his sacrificial stake. Fourtn BRAHMANA.
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.
1162 seqq.); whilst the Savanfya-pasubandha is performed on the day of the Soma-sacrifice itself; the victim being slaughtered during the morning-service, and the flesh-portions cooked during the day and offered at the evening-service (cf. part ii, p. 313, note 3; p. 356, note 3). ‘ That is, milk from the Vratadugha cow (which may be mixed with some rice or barley; ITI, 2, 2, 14), the only food to be taken by the Sacrificer during his diksha, or period of initiation—in this case on the day before the Soma-sacrifice. 120 SATAPATHA-BRAHMANA. forward}, and pours out a jarful of water*, and at which (the Sacrificer) strides the Vishzu-strides*; and of the order of the Soma-sacrifice is that (animal sacrifice) at which these (rites) are not performed. 2. Concerning this they ask, ‘Is the animal sacrifice an ish¢i or a great (Soma-) sacrifice ?’—‘ A great sacrifice,’ let him say; ‘for in that (other) case* thou hast made the animal sacrifice an ishdi, and shattered it.’ Thus he should say to him. 3. Its fore-offerings are the morning-service °, its after-offerings the evening-service, and its sacrificial cake® the midday-service. 4. Now, some bring up the DakshimAs (presents to the priests) when the omentum has been offered’; 1 That is, the so-called ‘ pranité#’ used for sacrificial purposes generally, and especially for supplying what is required for pressing the Soma. Cf. the comm. on Katy. VI, 7, 19, where the ‘ pranftépramayana’ is expressly referred to as a necessary element of the performance of the Agnishomfya. ? For the pouring out of the water on the south side of the Vedi, at the end of the Haviryag#a, see I, 9, 3, 1 seqq. 8 The Sacrificer intercepts with his hands some of the water poured out, touches his face therewith, and then strides the three Vishnu-strides ; cf. I, 9, 3, 8 seqq. ‘ Viz. in case of the animal sacrifice being performed on the Haviryagaa or Ishfi model ; which, strictly speaking, would involve the use of no other offering-material except milk, ghee, and dishes made of cereals. * The usual order of subject and predicate would require the translation, ‘the morning-service is its fore-offerings,’ which would hardly be in accordance with the author’s reasoning. * For the pasu-purod4sa, III, 8, 3, 1 seqq. ™ That is, prior to the offering of the ‘animal cake’ (pasupurodisa), whilst the presentation of the dakshivas—a head of cattle, or a milch-cow, or some other desirable object—according to Katy. VI, 7, 29, should take place after the offering of the Idi, which marks the end of the Pasu-purod4sa-ish/i. X1 KANDA, '7 ADHYAYA, 2 BRAHMANA, 6. 121 but let him not do so, for if, in that case, any one were to say of him, ‘Surely, this (Sacrificer) has brought the Dakshiz4s outside of the vital airs (or, of life), he has not strengthened his vital airs: he will become either blind, or lame, or deaf, or paralyzed on one side ;’ then that would indeed be likely to come to pass.
25. Let him perform it in this way:—when the I dA of the cake-offering has been invoked, he should bring up the Dakshi#4s; for to Indra belongs this vital air in the centre (of the body): by means of the Dakshizas he thus strengthens this vital air in the centre (of the body); and to Indra also belongs the midday Soma-service, and at the midday-service the Dakshizds are brought up: therefore he should bring up the Dakshiv4s after the invocation of the Id of the cake-offering. 6. Here now they say, ‘Seeing that the want of the purificatory bath in the case of the initiated is improper, Adhvaryu, when didst thou initiate him?’ Well, let them? sustain him till the purificatory bath, —to wit, the Adhvaryu, the Pratiprasthatrz, the Hotvz, the Maitravaruza, the Brahman, and the 1 Sayama supplies ‘ gana,’ ‘the people;’ but possibly the text of the commentary may be corrupt in this place. The author’s meaning would seem to be that, as there is no purificatory bath at the end of the animal sacrifice performed on the Soma-day, the Sacrificer’s strength is to be kept up by the Shaddhotr? formula (representing the six priests themselves) which will carry him as far as the purificatory bath at the end of the Soma-sacrifice. I am, however, far from sure that this is the real meaning of the passage. The Shaddhotr1 is performed (at the animal sacrifice of the pressingday) shortly after the beginning of the ceremonies connected with the Pasubandha, viz. immediately after the ‘ yAp4hbuti,’ see part ii, p- 162 seqq. 122 SATAPATHA-BRAHMANA. Agntdhra, for it is through these that this (formula) ‘is called ‘shaddhotr2!’: having rapidly muttered that ‘ shaddhotrz,’ he offers, performing either one or five oblations of ghee? —‘ The heaven is his* back, the air his body, O VAaaspati, by his limbs he gave rise to the sacrifice, by his forms to the earth; by his flawless voice and his flawless tongue to the god-gladdening invocation, Hail!’ This, indeed, is his initiation. 7. As to this they say, ‘Seeing that the want of the purificatory bath in the case of the initiated is improper, Adhvaryu, when didst thou take him down to the purificatory bath?’ Well, when they perform with the heart-spit‘, that is ‘his purificatory bath. 8. Madhuka Paingya once:said, ‘Some perform the animal sacrifice ‘without Soma, and others do so with Soma. Now, Soma was in the heavens, and GAyatrt, having become a bird, fetched him; and inasmuch as one of his leaves (parza) -was cut off®, ' That is, one containing (mentioning), or requiring, six offeringpriests, the number required for the animal sacrifice. * In either case the offering consists of five ladlings of ghee ; and in the case of a single oblation, according to Sayama, a different dipping-spoon (sruva) would seem to be used for each ladling ; unless, indeed, ‘ ekaikena sruvena’ mean ‘ with one sruvafull each.’ According to Katy. VI, 1, 36, the formula is merely ‘run through mentally.’
3VI, 1, 36, the formula is merely ‘run through mentally.’ 3 Sdyana interprets ‘thy back’; and he apparently supplies ‘prapnoti’ at the end of the first half-verse, whilst ‘airayat’ he takes to stand for the second person singular. ‘ That is, when the heart is roasted on the spit prior to its being offered ; see III, 8, 3,16. This use of the spit is to take the place of the purificatory bath, the technical term of which is ‘spit-bath’ (sfl4vabhr:'tha), the spit being on that occasion buried at the point ‘where the dry and the moist meet,’ see III, 8, 5, 8-10. ® Either a leaf of Soma or a feather of Gayatri was cut off by an xI KANDA, 7 ADHYAYA, 3 BRAHMANA, 2. 123 that was how the Parza-tree arose :’ such, indeed, is (the passage in) the Brahmama that is told. And some, it is true, perform the animal sacrifice without Soma, and others with Soma; for he who makes the sacrificial stake other than of PalAsa wood, performs the animal sacrifice without Soma; and he who makes the sacrificial stake of Palasa performs the animal sacrifice with Soma: therefore let him make his sacrificial stake of Paldsa wood. Tutrp BrAHMana. 1. Such a (sacrificial stake) as has much substance! is not auspicious to cattle, whence he who desires to have cattle should not make such a one his sacrificial stake: but such a-one as .is of little hardness is auspicious to cattle, whence he who desires to have cattle should make such a one his sacrificial stake. 2. And such a one as, while being crooked, has a top like a spit, is called ‘kapott*’; and whoever makes such a one his sacrificial stake certainly goes to yonder world before his full measure of life: therefore let no one wishing for long life make such a one his sacrificial stake. arrow shot by an archer pursuing Géyatr?, and, on its falling to the earth, a Palasa, or Parna, tree (Butea frondosa) sprang forth, see III, 3, 4, ro. 1 That is, as would seem, made of very hard wood. It cannot mean ‘ pithy,’ because at XIII, 4, 4, 9, the Khadira (acacia catechu), a tree of very hard, solid wood, is mentioned as ‘ bahusara.’ * Either ‘that which has a pigeon (sitting) on it’ (kapotin, viz. ydpa), or, as Sféyana takes it, fem. of ‘kapota,’—a female pigeon ; i.e. a tree too much pointed at the top. 124 SATAPATHA-BRAHMANA. 3. And such a one as is bent at the top, and bent outwards’ in the middle, is a type of hunger (poverty); and if any one makes such a one his sacrificial stake, his dependants will certainly be hungry; therefore let no one wishing for food make such a one his sacrificial stake. But such a one as is bent at the top and bent inwards in the middle, is a type of food (prosperity): therefore let him who wishes for food make such a one his sacrificial stake. Fourtn BRAHMANA.
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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