Julius Eggeling - The Shatapatha Brahmana, Part 1
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This is part I of the Sacred Books of the East Satapatha Brahamana translation, containing Books I and II.This portion is notable for the description of thestory of the flood of Manu.
Title PageContentsIntroduction
Scanned at sacred-texts.com, June 2006. Proofed and formatted by John Bruno Hare. This text is in the public domain in the United States because it was published prior to January 1st, 1923. These files may be used for any non-commercial purpose, provided this notice of attribution is left intact in all copies.
PAGE | |
INTRODUCTION | |
| |
Darsapurnamaseshti, or New and Full-moon Sacrifices | |
Vow of Abstinence | |
Preparation of Offerings | |
Leading forth of Pranitah | |
Taking out of rice for the cakes | |
Preparation of strainers and consecration of the rice by sprinkling with lustral water | |
Husking and grinding of the rice | |
Putting on of the potsherds | |
Preparation and baking of the cakes | |
Preparation of the Altar | |
Samishtayagus, or throwing away of the grass-bush | |
Lines of enclosure | |
Cleaning of spoons | |
Girding of the sacrificer's wife and eyeing of the butter | |
The offering-spoons | |
Covering of the altar with sacrificial grass | |
Enclosing of the fire with the Paridhis | |
Kindling of the Fire | |
The Pravara, or choosing of the Divine Hotri | |
Agharau, or two libations of ghee | |
The Pravara, or choosing of Human Hotri | |
Prayagas, or fore-offerings | |
Agyabhagau, or two butter-portions to Agni-Soma | |
Special Preliminary Rites of New-moon Sacrifice | |
Chief Offerings, viz. | |
Cake to Agni. | |
Low-voiced offering (upamsuyaga) to Agni-Soma. | |
Cake to Agni-Soma at Full-moon Sacrifice. | |
Cake to Indra-Agni, or Samnayya to Indra at New-moon Sacrifice. | |
Oblation to Agni Svishtakrit | |
PAGE | |
Brahman's portions | |
Ida | |
Anuyagas, or after-offerings | |
Suktavaka, Samyuvaka, and offering of remains | |
Patnisamyagas | |
Concluding ceremonies | |
| |
Agnyadhana, or Establishment of Sacred Fires | |
Sambharas | |
Asterisms suitable for Agnyadhana | |
Seasons suitable for Agnyadhana | |
Upavasatha | |
Churning and laying down of fire | |
Oblations | |
Punaradheya, or Re-establishment of Fire | |
Agnihotra, or Morning and Evening Milk-offerings | |
Agnyupasthana, or Worship of Fires | |
Pindapitriyagna, or Oblation of Obsequial Cakes to Deceased Ancestors | |
Agrayaneshti, or Offering of First-fruits | |
Dakshayana (New and Full-moon) Sacrifice | |
Katurmasyani, or Seasonal Sacrifices | |
Vaisvadeva | |
Varunapraghasah | |
Sakamedhah | |
Mahahavih, or great oblation | |
Maha-pitriyagna | |
Oblation to Rudra Tryambaka | |
Sunasirya | |
Additions and Corrections | |
Transliteration of Oriental Alphabets adopted for the Translations of the Sacred Books of the East |
THE translator of the Satapatha-brahmana can be under no illusion as to the reception his production is likely to meet with at the hand of the general reader. In the whole range of literature few works are probably less calculated to excite the interest of any outside the very limited number of specialists, than the ancient theological writings of the Hindus, known by the name of Brahmanas. For wearisome prolixity of exposition, characterised by dogmatic assertion and a flimsy symbolism rather than by serious reasoning, these works are perhaps not equalled anywhere; unless, indeed, it be by the speculative vapourings of the Gnostics, than which, in the opinion of the learned translators of Irenus, 'nothing more absurd has probably ever been imagined by rational beings .' If I have, nevertheless, undertaken, at the request of the Editor of the present Series, what would seem to be a rather thankless task, the reason will be readily understood by those who have taken even the most cursory view of the history of the Hindu mind and institutions.
The Brahmanas, it is well known, form our chief, if not our only, source of information regarding one of the most important periods in the social and mental development of India. They represent the intellectual activity of a sacerdotal caste which, by turning to account the religious instincts of a gifted and naturally devout race, had succeeded in transforming a primitive worship of the powers of nature into a highly artificial system of sacrificial ceremonies, and was ever intent on deepening and extending its hold on the minds of the people, by surrounding its own vocation with the halo of sanctity and divine inspiration. A complicated ceremonial, requiring for its proper observance and
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