Satapatha Bramhana Part 03

SR No.: 007679
Original Sutra Author: N/A
Author: Julius Eggeling
Publisher: Oxford
Publication Year: 1894
Total Pages: 2382
Language: English
Classification: Book_English
File Size: 45 MB

Page 1546

248
SATAPATHA-BRAHMANA.
Soma-sacrifice, and afterwards those of the fire-altar : the purport of this has been explained. In a loud voice the Pasupurodâsa offering (is performed), in a low voice these (additional oblations), for they are an ishti2. With the Pasupurodâsa he (the Adhvaryu) says, 'Recite!-Urge!' and with these (oblations), Recite !-Worship' for they are an ishți.
There
is the same Svishtakrit and the same idâ (for these oblations). The (Devasú) deities have received offering, and the Svishtakrit (of the Pasupurodâsa) has not yet been attended to ",
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"
That is, in the formulas the name of the deity to whom the oblation is offered is pronounced in a loud voice.
2 That is, a 'kâmyesh,' or offering for the obtainment of some special object, which has to be performed in a low voice; see I, 3, 5, 10.
Or, 'Pronounce the offering-prayer!' For these two latter calls (anubruhi!-yaga!), by which the Adhvaryu calls on the Hotri to pronounce the invitatory prayer (anuvâkyâ or puro-nuvâkyâ) and the offering-prayer (yâgyâ) respectively, at ishis, see I, 5, 2, 8-10 and I, 5, 3, 8; and for the first two (anubrûhilpreshya!), by the former of which the Adhvaryu calls on the Hotri to recite the invitatory prayer; whilst by the latter he calls on the Maitrâvaruna to 'urge' (or 'prompt') the Hotri to pronounce the offering-prayer at the animal sacrifice, see III, 8, 1, 4 with note (where attention might have been called to the difference that exists between the ishi and the animal sacrifice in regard to the formula by which the Adhvaryu calls for the recitation of the offering-prayer). In regard to this point there is, however, a difference of opinion between the Mâdhyandina and the Kânva schools, the latter using for the Pasupurodâsa on this occasion, as well as on that of the Râgasuya, the same calls as those of the inserted ishis; cf. Kâty. Sr. XV, 4, 18-20.
For the Svish/akrit, or oblation to Agni, 'the maker of good offering,' offered after the chief oblations, see I, 7, 3, I seq.; for the ida-oblation (and invocation of Idâ), I, 8, 1, 1 seq.
The tentative meaning assigned to 'asamavahitam,' 'not in immediate connection with (the Svish/akrit),' can scarcely be right. The clause seems simply to mean that the (pârvâbhisheka) touching
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