Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1244, are from 4 to 6 inches long, and from 3 to 44 broad). ‘Paldsasékhayd4m y4ni trivi parzdni tatra madhyamam parmam prasastaya srugrdpam,’ Say. on Taitt. S. I, 8, 6. 440 SATAPATHA-BRAHMANA. 9. He offers’, with the text (V4g. S. III, 57 a), ‘This is thy share, O Rudra! graciously accept it together with thy sister Ambika! Sv4h4!’ Ambik4?, indeed, is the name of his (Rudra’s) sister ; and this share belongs to him conjointly with her; and because that share belongs to him conjointly with a woman (strt), therefore (these oblations) are called Tryambak&&, Thereby, then, he delivers from Rudra’s power the descendants that have been born unto him. 10. Now as to that additional (cake),—he buries it in a mole-hill*, with the text (Vag. S. III, 57), ‘This is thy share, O Rudra! the mole is thy animal (victim). He thus assigns to him the mole as the only animal‘, and he (Rudra) does not therefore injure any other animal. Then as to why he buries (the cake): concealed, indeed, are embryos, and concealed also is what is buried,— that is why he buries it. By this (offering) he delivers from the power of Rudra those descendants of his, that are not yet born. 1 He consecrates, by the usual fivefold lustration, some spot on a cross-way, to the north of the sacrificial ground, and after laying down the fire-brand taken from the Dakshindgni, he offers thereon, using the central leaflet of a palésa-leaf as the offering-spoon. 2 In Taitt. Br. I, 6, 10, 4, this sister of Rudra is identified with the autumn, wherewith the god is wont to kill (viz. by means of catarrh, fever, &c., Sdy.). See also Weber, Ind. Stud. I, 183 ; Muir, Original Sanskrit Texts, vol. iv. p. 321. 8 « Akhfitkara;’ ‘Akhukarisha,’ Kaava text. Possibly a mousehole, or the earth thrown up by a mouse, is meant. See p. 278, note 3. Cf. Taitt. Br. I, 6, 10, 2: ‘N.N. is thy victim,’ thus saying, let him indicate the one he (the Sacrificer) hates ; thereby he delivers over to him (Rudra) the one he hates. If he hate no one, let him say, ‘the mole (mouse) is thy victim.’ * «Thus he makes over to him only the mole as victim, and puts it into his mouth,’ Kaava text. 11 KAwpA, 6 ADHYAYA, 2 BRAHMANA, 14. 441 11. Thereupon they return (to the fire) and mutter (V4g.S. ITI, 58, 59), ‘We have satisfied the claims of Rudra, satisfied the divine Tryambaka, that he may make us richer, that he may make us more prosperous, that he may render us steady in our purpose. —Thou (O Rudra) art a remedy for the cow, a remedy for the horse, a remedy for man; a blessing for the ram and the ewe.’ This is the prayer for blessing at this performance.
2—Thou (O Rudra) art a remedy for the cow, a remedy for the horse, a remedy for man; a blessing for the ram and the ewe.’ This is the prayer for blessing at this performance. 12. They then walk thrice round the altar not sunwise, beating their left thighs (with the right hand), with the text (Vg. S. III, 60a), ‘We worship Tryambaka, the fragrant increaser of prosperity. Evenasa gourd (is severed) from its stem, so may I be severed from death, not from immortality!’ This is the prayer for blessing at this performance: thereby they invoke a blessing (upon the Sacrificer), for verily blessed is he who shall be severed from death, not from immortality. That is why he says, ‘May I be severed from death, not from immortality.’ 13. Let the maidens then also walk round, thinking, ‘May we enjoy prosperity!’ That sister of Rudra, named Ambika, indeed is the dispenser of happiness: hence the maidens also should walk round, thinking, ‘May we enjoy prosperity!’ 14. The text (prescribed) for them is (V4g. S. ITI, 60 b), ‘We worship Tryambaka, the fragrant bestower of husbands. Even as a gourd (is severed) from its stem, so may I be severed from this (world), not from thence (yonder world)!’ By saying ‘from this,’ she means to say ‘from my relatives ;’ and by saying ‘not from thence,’ she means to say ‘not from husbands,’ Husbands, doubtless, are the support of woman: hence she says ‘not from thence.’ 442 SATAPATHA-BRAHMANA, 15. Then they (the Sacrificer and priests) again walk round thrice sunwise, beating their right thighs, with the same text. As to why they again walk round thrice sunwise,—they think, ‘Sunwise this sacred work of ours shall be accomplished, and therefore they again walk thrice round sunwise. 16. The Sacrificer now takes those (remains of the cakes) into his joined palms and throws them upwards higher than a cow can reach!. Thereby they cut out his (Rudra’s) darts from their bodies. If they fail to catch them’, they touch (those that have fallen to the ground). Thereby they make them medicine, and hence, if they fail to catch them, they touch them. 17. Having then packed them into two net-work baskets and tied them to the two ends of either a bamboo staff or the beam of a balance, he steps ’ ©Yathd gaur nodapnuyét.’ ‘Y4vad gaur nodapnuyat tavat,’ Kaava text. Sfyana takes go to mean ‘earth,’ and interprets, ‘in such a way that the earth does not obtain it (i.e. that they do not fall to the ground).’ Katy. prescribes, V, 10, 18, The Sacrificer, with his joined open hands, throws the Rudra-cakes upwards as high as not to be reachable by a cow (agofprapanam); 19, He catches them ; 20, If they cannot be (caught), then touching (of those that have fallen on the ground).
3prescribes, V, 10, 18, The Sacrificer, with his joined open hands, throws the Rudra-cakes upwards as high as not to be reachable by a cow (agofprapanam); 19, He catches them ; 20, If they cannot be (caught), then touching (of those that have fallen on the ground). * I adopt (not without reluctance) Sayava’s interpretation of vilipsantad (= labdhum asaktéh), which seems to be that of Katyayana also. The St. Petersburg Dict. takes it in the sense of ‘(if they are) desirous of distributing them.’ Taitt. Br. I, 6, 10, 5 has merely ‘utkiranti bhagasya lipsante,’ ‘they throw (them) up, (whereby) they desire to obtain prosperity.’ Apastamba, as quoted by Say.on Taitt. S.I, 8,6, says, Having thrown up the cakes and caught them again (pratilabhya), and having, with ‘We worship Tryambaka,’ put them into the Sacrificer’s joined palms; and having taken them up separately (?ap4daya), with (or thinking) ‘We desire to obtain you of (?from) Bhaga;’ let them put them together (samavapeyu) thrice in this way. 11 KANDA, 6 ADHYAYA, 2 BRAHMANA, 19. 443 aside towards the north; and if he meets with a tree or a stake or a bamboo or an ant-hill, he fastens them thereon, with the text (V4g. S. ITT, 61), ‘These, O Rudra, are thy provisions; therewith depart beyond the Migavats !’—(supplied) with provisions people indeed set out on a journey: hence he thereby dismisses him supplied with provisions whithersoever he is bound. Now in this case his journey is beyond the Magavats: hence he says, ‘Depart beyond the Magavats!’—‘with thy bow unstrung and muffled up—, whereby he means to say, ‘De- — part propitious, not injuring us';’ ‘Clad in a skin, — whereby he lulls him to sleep?; for while sleeping he injures no one: hence he says, ‘ Clad in a skin.’ 18. They then turn to the right about, and return (to the uttaravedi) without looking back. Having returned thither, they touch water; for they have been performing a ceremony relating to Rudra’, and water is (a means of) purification: with water, that (means of) purification, they accordingly purify themselves. 19. Thereupon he shaves his hair and beard, and takes up the fire (of the uttaravedi),—for only after changing his place (to the ordinary sacrificial ground) he performs the (Full-moon) sacrifice on that fire, since it is not proper that he should perform the 1 In the Vag. Samhita this forms part of the text, but it is clearly a gloss taken from the Bradhmana. The Kamva recension of the Braéhmana has ‘— pinak4vasa ity ahimsan nah sivah santo ’tfhity evaitad 4ha,’ which has likewise found its way into the Samhita of that school. On the M€gavats, see Muir, Orig. Sanskrit Texts, vol. ii. p. 352. 2 According to Katy. V, 10, 22, he mutters the word ‘skin-clad’ while steadying the two baskets. 5 See p. 2, note 2. 444 SATAPATHA-BRAIIMANA.
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.
1244, are from 4 to 6 inches long, and from 3 to 44 broad). ‘Paldsasékhayd4m y4ni trivi parzdni tatra madhyamam parmam prasastaya srugrdpam,’ Say. on Taitt. S. I, 8, 6. 440 SATAPATHA-BRAHMANA. 9. He offers’, with the text (V4g. S. III, 57 a), ‘This is thy share, O Rudra! graciously accept it together with thy sister Ambika! Sv4h4!’ Ambik4?, indeed, is the name of his (Rudra’s) sister ; and this share belongs to him conjointly with her; and because that share belongs to him conjointly with a woman (strt), therefore (these oblations) are called Tryambak&&, Thereby, then, he delivers from Rudra’s power the descendants that have been born unto him. 10. Now as to that additional (cake),—he buries it in a mole-hill*, with the text (Vag. S. III, 57), ‘This is thy share, O Rudra! the mole is thy animal (victim). He thus assigns to him the mole as the only animal‘, and he (Rudra) does not therefore injure any other animal. Then as to why he buries (the cake): concealed, indeed, are embryos, and concealed also is what is buried,— that is why he buries it. By this (offering) he delivers from the power of Rudra those descendants of his, that are not yet born. 1 He consecrates, by the usual fivefold lustration, some spot on a cross-way, to the north of the sacrificial ground, and after laying down the fire-brand taken from the Dakshindgni, he offers thereon, using the central leaflet of a palésa-leaf as the offering-spoon. 2 In Taitt. Br. I, 6, 10, 4, this sister of Rudra is identified with the autumn, wherewith the god is wont to kill (viz. by means of catarrh, fever, &c., Sdy.). See also Weber, Ind. Stud. I, 183 ; Muir, Original Sanskrit Texts, vol. iv. p. 321. 8 « Akhfitkara;’ ‘Akhukarisha,’ Kaava text. Possibly a mousehole, or the earth thrown up by a mouse, is meant. See p. 278, note 3. Cf. Taitt. Br. I, 6, 10, 2: ‘N.N. is thy victim,’ thus saying, let him indicate the one he (the Sacrificer) hates ; thereby he delivers over to him (Rudra) the one he hates. If he hate no one, let him say, ‘the mole (mouse) is thy victim.’ * «Thus he makes over to him only the mole as victim, and puts it into his mouth,’ Kaava text. 11 KAwpA, 6 ADHYAYA, 2 BRAHMANA, 14. 441 11. Thereupon they return (to the fire) and mutter (V4g.S. ITI, 58, 59), ‘We have satisfied the claims of Rudra, satisfied the divine Tryambaka, that he may make us richer, that he may make us more prosperous, that he may render us steady in our purpose. —Thou (O Rudra) art a remedy for the cow, a remedy for the horse, a remedy for man; a blessing for the ram and the ewe.’ This is the prayer for blessing at this performance.
2—Thou (O Rudra) art a remedy for the cow, a remedy for the horse, a remedy for man; a blessing for the ram and the ewe.’ This is the prayer for blessing at this performance. 12. They then walk thrice round the altar not sunwise, beating their left thighs (with the right hand), with the text (Vg. S. III, 60a), ‘We worship Tryambaka, the fragrant increaser of prosperity. Evenasa gourd (is severed) from its stem, so may I be severed from death, not from immortality!’ This is the prayer for blessing at this performance: thereby they invoke a blessing (upon the Sacrificer), for verily blessed is he who shall be severed from death, not from immortality. That is why he says, ‘May I be severed from death, not from immortality.’ 13. Let the maidens then also walk round, thinking, ‘May we enjoy prosperity!’ That sister of Rudra, named Ambika, indeed is the dispenser of happiness: hence the maidens also should walk round, thinking, ‘May we enjoy prosperity!’ 14. The text (prescribed) for them is (V4g. S. ITI, 60 b), ‘We worship Tryambaka, the fragrant bestower of husbands. Even as a gourd (is severed) from its stem, so may I be severed from this (world), not from thence (yonder world)!’ By saying ‘from this,’ she means to say ‘from my relatives ;’ and by saying ‘not from thence,’ she means to say ‘not from husbands,’ Husbands, doubtless, are the support of woman: hence she says ‘not from thence.’ 442 SATAPATHA-BRAHMANA, 15. Then they (the Sacrificer and priests) again walk round thrice sunwise, beating their right thighs, with the same text. As to why they again walk round thrice sunwise,—they think, ‘Sunwise this sacred work of ours shall be accomplished, and therefore they again walk thrice round sunwise. 16. The Sacrificer now takes those (remains of the cakes) into his joined palms and throws them upwards higher than a cow can reach!. Thereby they cut out his (Rudra’s) darts from their bodies. If they fail to catch them’, they touch (those that have fallen to the ground). Thereby they make them medicine, and hence, if they fail to catch them, they touch them. 17. Having then packed them into two net-work baskets and tied them to the two ends of either a bamboo staff or the beam of a balance, he steps ’ ©Yathd gaur nodapnuyét.’ ‘Y4vad gaur nodapnuyat tavat,’ Kaava text. Sfyana takes go to mean ‘earth,’ and interprets, ‘in such a way that the earth does not obtain it (i.e. that they do not fall to the ground).’ Katy. prescribes, V, 10, 18, The Sacrificer, with his joined open hands, throws the Rudra-cakes upwards as high as not to be reachable by a cow (agofprapanam); 19, He catches them ; 20, If they cannot be (caught), then touching (of those that have fallen on the ground).
3prescribes, V, 10, 18, The Sacrificer, with his joined open hands, throws the Rudra-cakes upwards as high as not to be reachable by a cow (agofprapanam); 19, He catches them ; 20, If they cannot be (caught), then touching (of those that have fallen on the ground). * I adopt (not without reluctance) Sayava’s interpretation of vilipsantad (= labdhum asaktéh), which seems to be that of Katyayana also. The St. Petersburg Dict. takes it in the sense of ‘(if they are) desirous of distributing them.’ Taitt. Br. I, 6, 10, 5 has merely ‘utkiranti bhagasya lipsante,’ ‘they throw (them) up, (whereby) they desire to obtain prosperity.’ Apastamba, as quoted by Say.on Taitt. S.I, 8,6, says, Having thrown up the cakes and caught them again (pratilabhya), and having, with ‘We worship Tryambaka,’ put them into the Sacrificer’s joined palms; and having taken them up separately (?ap4daya), with (or thinking) ‘We desire to obtain you of (?from) Bhaga;’ let them put them together (samavapeyu) thrice in this way. 11 KANDA, 6 ADHYAYA, 2 BRAHMANA, 19. 443 aside towards the north; and if he meets with a tree or a stake or a bamboo or an ant-hill, he fastens them thereon, with the text (V4g. S. ITT, 61), ‘These, O Rudra, are thy provisions; therewith depart beyond the Migavats !’—(supplied) with provisions people indeed set out on a journey: hence he thereby dismisses him supplied with provisions whithersoever he is bound. Now in this case his journey is beyond the Magavats: hence he says, ‘Depart beyond the Magavats!’—‘with thy bow unstrung and muffled up—, whereby he means to say, ‘De- — part propitious, not injuring us';’ ‘Clad in a skin, — whereby he lulls him to sleep?; for while sleeping he injures no one: hence he says, ‘ Clad in a skin.’ 18. They then turn to the right about, and return (to the uttaravedi) without looking back. Having returned thither, they touch water; for they have been performing a ceremony relating to Rudra’, and water is (a means of) purification: with water, that (means of) purification, they accordingly purify themselves. 19. Thereupon he shaves his hair and beard, and takes up the fire (of the uttaravedi),—for only after changing his place (to the ordinary sacrificial ground) he performs the (Full-moon) sacrifice on that fire, since it is not proper that he should perform the 1 In the Vag. Samhita this forms part of the text, but it is clearly a gloss taken from the Bradhmana. The Kamva recension of the Braéhmana has ‘— pinak4vasa ity ahimsan nah sivah santo ’tfhity evaitad 4ha,’ which has likewise found its way into the Samhita of that school. On the M€gavats, see Muir, Orig. Sanskrit Texts, vol. ii. p. 352. 2 According to Katy. V, 10, 22, he mutters the word ‘skin-clad’ while steadying the two baskets. 5 See p. 2, note 2. 444 SATAPATHA-BRAIIMANA.
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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