Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1And in the case of one who recommences (the Seasonal offerings),—let him perform the Sun4strya on the day preceding the Phalguna full-moon, and on the following day the Vaisvadeva, and after that the Full-moon offering. This, then, (is the rule) for him who recommences (the Seasonal offerings). 14. Then as to (the Sacrificer) shaving his head all round'. Now yonder sun, indeed, faces every quarter; it drinks up whatever (moisture) it dries up here: hence this (Sacrificer) thereby faces every quarter and becomes a consumer of food. 15. This fire also faces every quarter, since it burns all they put into it from whatsoever quarter : hence this (Sacrificer) thereby faces every quarter and becomes a consumer of food. 16. This man, on the other hand, faces but one quarter; but by shaving his head all round he comes to face every quarter ; and whosoever, knowing this, has his head shaved all round, becomes just such a consumer of food as those two: let him therefore have his head shaved all round. 17, And on this point Asuri said, ‘What in the world has it to do with his face, even if he were to shave off all the hair of his head! It is by offering 1 «Parivartayate’ (‘nivartayate, K4mva), lit. “he causes himself to be turned round,’ is the technical expression for having one’s head shaved all round (the sikh4, or lock of hair on the crown of the head). 11 KANDA, 6 ADHYAYA, 4 BRAHMANA, 4. 449 thrice in the year that he comes to face all the quarters and becomes a consumer of food: let him therefore not trouble himself about shaving his head.’ FourtH BrRAHMANA. 1. Now when it is said, that the gods, by means of the SAkamedha offerings, slew Vvetra and gained that supreme authority which they now wield,—it is rather by means of all the Seasonal sacrifices that the gods slew Vvztra; it is by all of them that they gained that supreme authority which they now wield. 2. They spake, ‘With what king, with what leader! shall we fight?’ Agni spake, ‘With me for your king, with me for your leader!’ With Agni for their king, with Agni for their leader, they gained four months; and with the Brahman (sacerdotium) and the threefold science they encompassed them. 3. They spake, ‘With what king, with what leader shall we fight?’ Varuza spake, ‘With me for your king, with me for your leader!’ With Varuza for their king, with Varuva for their leader, they gained other four months; and with the Brahman and the threefold science they encompassed them. 4. They spake, ‘With what king, with what leader shall we fight?’ Indra spake, ‘With me for your king, with me for your leader!’ With Indra for their king, with Indra for their leader, they gained other four months; and with the Brahman and the threefold science they encompassed them. ' Anika (? ‘ van-guard’). cf. V, 3, 1, 1 ‘senay4/ senanir anfkam ;’ IT, 5, 3, 2. [12] Gg 450 SATAPATHA-BRAHMANA.
2' Anika (? ‘ van-guard’). cf. V, 3, 1, 1 ‘senay4/ senanir anfkam ;’ IT, 5, 3, 2. [12] Gg 450 SATAPATHA-BRAHMANA. 5. And, accordingly, when he performs the Vaisvadeva, he thereby gains four months, with Agni for his king, with Agni for his leader. Then (in shaving) are used a porcupine’s quill spotted in three places, and a copper razor; that three-spotted porcupine’s quill resembles the threefold science, and the copper razor resembles the Brahman; for the Brahman is fire, and fire is of reddish (lohita) colour: hence a copper (loha) razor is used. Therewith he has (his head) shaved all round!; and thus he (the Adhvaryu) encompasses him with the Brahman and the threefold science. 6. And when he performs the Varuzapraghasa offerings, he thereby gains other four months, with Varuza for his king, with Varuza for his leader. Then a three-spotted quill of a porcupine and a copper razor are used, wherewith he has himself shaved all round; and thus he (the priest) encompasses him with the Brahman and the threefold science. 7. And when he performs the SAkamedha offerings, he thereby gains other four months, with Indra for his king, with Indra for his leader. Then a three-spotted quill of a porcupine and a copper razor are used, wherewith he has himself shaved; and thus he (the priest) encompasses him with the Brahman and the threefold science. 8. And when he performs the Vaisvadeva, then he becomes Agni, and attains to union with Agni and to co-existence in his world. And when he performs the Varuzapragh4sa offerings, then he becomes Varuvza, and attains to union with Varuza * See p. 448, note r. I1 KANDA, 6 ADHYAYA, 4 BRAHMANA,9. = 451 and to co-existence in his world. And when he performs the Sakamedha offerings, then he becomes Indra, and attains to union with Indra and to coexistence in his world}. 9. And in whatever season he goes to yonder world, that season passes him on to the next season, and that season again passes him on to the next season,—he who performs the Seasonal sacrifices reaches the highest place, the supreme goal. Wherefore it is said, ‘They find not him that offereth the Seasonal offerings, for verily he goeth unto the highest place, to the supreme goal?’ ' The K4zva text adds: And when he performs the Sunasiriya, then he becomes Vayu, and attains to union with Vayu and to co-existence in his world. ? The Kanva text has: In whatever season the performer of Seasonal offerings goes to yonder world, that season passes him on to the next season, and that next one to the next one,—him the seasons, by transmission, make thus attain to the highest station, to the highest world. Wherefore is it said, ‘They find not him that offereth the Seasonal offerings, for he conquereth the highest world, the highest conquest (paramam hy eva lokam paramam gitim gayatiti).’ Gg 2 ADDITIONS AND CORRECTIONS. Page 15, note 1. The pole of Indian carts is itself firmly bound with thongs. P. 27, paragraph Io. Read,—Vag. S. I,15b; I, 15 ¢.
3Page 15, note 1. The pole of Indian carts is itself firmly bound with thongs. P. 27, paragraph Io. Read,—Vag. S. I,15b; I, 15 ¢. P. 28, par.12, and note 2. The KAnva text has the correct order of castes: ‘tany etani fatvari vaka ehfti brdhmanasyAgahy adraveti raganyasya ka vaisyasya kadhaveti sQdrasya. P. 47, par. 1. The Taitt. S. (II, 6, 6) has a somewhat different version of this legend :—Agni had three elder brothers. While carrying the oblations to the gods, they perished. i was afraid,‘In like manner this one will meet with destruction (Artim ari ti). He concealed himself. He entered the waters. The gods wished to findhim. A fish betrayedhim. He cursed it, ‘May (people) kill thee by whatever means they can devise (dhiya-dhiya), who hast betrayed me!’ Hence they kill the fish by whatever means they can devise, for he is accursed. They found him, and said to him, ‘Come back to us and carry our oblation!’ He said, ‘I will ask a boon: whatever ortion of the taken (ghee) shall fall outside the enclosing-sticks, before it is offered, that shall be my brothers’ portion!’ Hence whatever portion of the taken (ghee) falls outside the enclosing-sticks, that is their portion: with that he satisfies them. P. 47, par. 2. The KAnva text reads,—‘ They followed Indra even as now-a-days also a Brahman follows a Kshatriya blessing him (Asamsam4no ’nufarati).’ P. 85, par. 6. Read,—for this represents the fringe (of the Sacrificer’s nether garment), and it is on the right side that the fringe (is tucked in) .... for the fringe also is covered (by being tucked in). Cf. below to p. 368. . 118, line 18. Read,—‘ Thine’ instead of ‘ Your.’ 164, par. a. Professor Delbriick, Syntaktische Forschungen II, p. 118, translates,‘ And from the mouth which had been drinking sur, the sparrow sprang: hence the latter sings so merrily, for indeed he sings so merrily as if it had drank sura.’ Differently, however, ibid. III, p. 64. P.175, par. 1. Compare also the corresponding legend in Taitt. Br. I, 6,7, 4:— Indra, having slain Vritra, went to the farthest distance, thinking ‘I have committed a sin (aparddham,? I have missed him).’ He said,‘ Who will find this out ?? The Maruts said, ‘ We will choose a boon, then we shall know: let the first offering be made to us!’ They sported on him (Vritra), &c. (According to Sayana, on Taitt. S. I, 8, 4, Indra flees from fear and says, within the Marut’s hearing, ‘Is Vritra dead or not? Who will go near him and find it out?’ &c.) P. 183, par. 1. According to Sayana, on Taitt. Br. I, 1, 3, 10, it was the Somaplant (soma-vallf) that was carried off by Gayatri devata, and one of its leaves (parna) was broken off, and on falling to the ground became a palasa tree. See also Taitt.S.VI, 1,6; Sat. Br. III, 2, 4, 1 seq. ; Weber, Ind. Stud. II, 312 seq. P. 184, note 4. Add,—Compare Max Miller, Hist. of Anc. Sansk. Lit., p. 352. P. 206, par. 19. Correct,—‘ Bhallaveya’ (also II, 1, 4, 6).
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.
1And in the case of one who recommences (the Seasonal offerings),—let him perform the Sun4strya on the day preceding the Phalguna full-moon, and on the following day the Vaisvadeva, and after that the Full-moon offering. This, then, (is the rule) for him who recommences (the Seasonal offerings). 14. Then as to (the Sacrificer) shaving his head all round'. Now yonder sun, indeed, faces every quarter; it drinks up whatever (moisture) it dries up here: hence this (Sacrificer) thereby faces every quarter and becomes a consumer of food. 15. This fire also faces every quarter, since it burns all they put into it from whatsoever quarter : hence this (Sacrificer) thereby faces every quarter and becomes a consumer of food. 16. This man, on the other hand, faces but one quarter; but by shaving his head all round he comes to face every quarter ; and whosoever, knowing this, has his head shaved all round, becomes just such a consumer of food as those two: let him therefore have his head shaved all round. 17, And on this point Asuri said, ‘What in the world has it to do with his face, even if he were to shave off all the hair of his head! It is by offering 1 «Parivartayate’ (‘nivartayate, K4mva), lit. “he causes himself to be turned round,’ is the technical expression for having one’s head shaved all round (the sikh4, or lock of hair on the crown of the head). 11 KANDA, 6 ADHYAYA, 4 BRAHMANA, 4. 449 thrice in the year that he comes to face all the quarters and becomes a consumer of food: let him therefore not trouble himself about shaving his head.’ FourtH BrRAHMANA. 1. Now when it is said, that the gods, by means of the SAkamedha offerings, slew Vvetra and gained that supreme authority which they now wield,—it is rather by means of all the Seasonal sacrifices that the gods slew Vvztra; it is by all of them that they gained that supreme authority which they now wield. 2. They spake, ‘With what king, with what leader! shall we fight?’ Agni spake, ‘With me for your king, with me for your leader!’ With Agni for their king, with Agni for their leader, they gained four months; and with the Brahman (sacerdotium) and the threefold science they encompassed them. 3. They spake, ‘With what king, with what leader shall we fight?’ Varuza spake, ‘With me for your king, with me for your leader!’ With Varuza for their king, with Varuva for their leader, they gained other four months; and with the Brahman and the threefold science they encompassed them. 4. They spake, ‘With what king, with what leader shall we fight?’ Indra spake, ‘With me for your king, with me for your leader!’ With Indra for their king, with Indra for their leader, they gained other four months; and with the Brahman and the threefold science they encompassed them. ' Anika (? ‘ van-guard’). cf. V, 3, 1, 1 ‘senay4/ senanir anfkam ;’ IT, 5, 3, 2. [12] Gg 450 SATAPATHA-BRAHMANA.
2' Anika (? ‘ van-guard’). cf. V, 3, 1, 1 ‘senay4/ senanir anfkam ;’ IT, 5, 3, 2. [12] Gg 450 SATAPATHA-BRAHMANA. 5. And, accordingly, when he performs the Vaisvadeva, he thereby gains four months, with Agni for his king, with Agni for his leader. Then (in shaving) are used a porcupine’s quill spotted in three places, and a copper razor; that three-spotted porcupine’s quill resembles the threefold science, and the copper razor resembles the Brahman; for the Brahman is fire, and fire is of reddish (lohita) colour: hence a copper (loha) razor is used. Therewith he has (his head) shaved all round!; and thus he (the Adhvaryu) encompasses him with the Brahman and the threefold science. 6. And when he performs the Varuzapraghasa offerings, he thereby gains other four months, with Varuza for his king, with Varuza for his leader. Then a three-spotted quill of a porcupine and a copper razor are used, wherewith he has himself shaved all round; and thus he (the priest) encompasses him with the Brahman and the threefold science. 7. And when he performs the SAkamedha offerings, he thereby gains other four months, with Indra for his king, with Indra for his leader. Then a three-spotted quill of a porcupine and a copper razor are used, wherewith he has himself shaved; and thus he (the priest) encompasses him with the Brahman and the threefold science. 8. And when he performs the Vaisvadeva, then he becomes Agni, and attains to union with Agni and to co-existence in his world. And when he performs the Varuzapragh4sa offerings, then he becomes Varuvza, and attains to union with Varuza * See p. 448, note r. I1 KANDA, 6 ADHYAYA, 4 BRAHMANA,9. = 451 and to co-existence in his world. And when he performs the Sakamedha offerings, then he becomes Indra, and attains to union with Indra and to coexistence in his world}. 9. And in whatever season he goes to yonder world, that season passes him on to the next season, and that season again passes him on to the next season,—he who performs the Seasonal sacrifices reaches the highest place, the supreme goal. Wherefore it is said, ‘They find not him that offereth the Seasonal offerings, for verily he goeth unto the highest place, to the supreme goal?’ ' The K4zva text adds: And when he performs the Sunasiriya, then he becomes Vayu, and attains to union with Vayu and to co-existence in his world. ? The Kanva text has: In whatever season the performer of Seasonal offerings goes to yonder world, that season passes him on to the next season, and that next one to the next one,—him the seasons, by transmission, make thus attain to the highest station, to the highest world. Wherefore is it said, ‘They find not him that offereth the Seasonal offerings, for he conquereth the highest world, the highest conquest (paramam hy eva lokam paramam gitim gayatiti).’ Gg 2 ADDITIONS AND CORRECTIONS. Page 15, note 1. The pole of Indian carts is itself firmly bound with thongs. P. 27, paragraph Io. Read,—Vag. S. I,15b; I, 15 ¢.
3Page 15, note 1. The pole of Indian carts is itself firmly bound with thongs. P. 27, paragraph Io. Read,—Vag. S. I,15b; I, 15 ¢. P. 28, par.12, and note 2. The KAnva text has the correct order of castes: ‘tany etani fatvari vaka ehfti brdhmanasyAgahy adraveti raganyasya ka vaisyasya kadhaveti sQdrasya. P. 47, par. 1. The Taitt. S. (II, 6, 6) has a somewhat different version of this legend :—Agni had three elder brothers. While carrying the oblations to the gods, they perished. i was afraid,‘In like manner this one will meet with destruction (Artim ari ti). He concealed himself. He entered the waters. The gods wished to findhim. A fish betrayedhim. He cursed it, ‘May (people) kill thee by whatever means they can devise (dhiya-dhiya), who hast betrayed me!’ Hence they kill the fish by whatever means they can devise, for he is accursed. They found him, and said to him, ‘Come back to us and carry our oblation!’ He said, ‘I will ask a boon: whatever ortion of the taken (ghee) shall fall outside the enclosing-sticks, before it is offered, that shall be my brothers’ portion!’ Hence whatever portion of the taken (ghee) falls outside the enclosing-sticks, that is their portion: with that he satisfies them. P. 47, par. 2. The KAnva text reads,—‘ They followed Indra even as now-a-days also a Brahman follows a Kshatriya blessing him (Asamsam4no ’nufarati).’ P. 85, par. 6. Read,—for this represents the fringe (of the Sacrificer’s nether garment), and it is on the right side that the fringe (is tucked in) .... for the fringe also is covered (by being tucked in). Cf. below to p. 368. . 118, line 18. Read,—‘ Thine’ instead of ‘ Your.’ 164, par. a. Professor Delbriick, Syntaktische Forschungen II, p. 118, translates,‘ And from the mouth which had been drinking sur, the sparrow sprang: hence the latter sings so merrily, for indeed he sings so merrily as if it had drank sura.’ Differently, however, ibid. III, p. 64. P.175, par. 1. Compare also the corresponding legend in Taitt. Br. I, 6,7, 4:— Indra, having slain Vritra, went to the farthest distance, thinking ‘I have committed a sin (aparddham,? I have missed him).’ He said,‘ Who will find this out ?? The Maruts said, ‘ We will choose a boon, then we shall know: let the first offering be made to us!’ They sported on him (Vritra), &c. (According to Sayana, on Taitt. S. I, 8, 4, Indra flees from fear and says, within the Marut’s hearing, ‘Is Vritra dead or not? Who will go near him and find it out?’ &c.) P. 183, par. 1. According to Sayana, on Taitt. Br. I, 1, 3, 10, it was the Somaplant (soma-vallf) that was carried off by Gayatri devata, and one of its leaves (parna) was broken off, and on falling to the ground became a palasa tree. See also Taitt.S.VI, 1,6; Sat. Br. III, 2, 4, 1 seq. ; Weber, Ind. Stud. II, 312 seq. P. 184, note 4. Add,—Compare Max Miller, Hist. of Anc. Sansk. Lit., p. 352. P. 206, par. 19. Correct,—‘ Bhallaveya’ (also II, 1, 4, 6).
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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