Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1S. 1,5 b), ‘I now enter from untruth into truth,’ he passes from the men to the gods}. 5. Let him then only speak what is true; for this vow indeed the gods do keep, that they speak the truth ; and for this reason they are glorious : glorious therefore is he who, knowing this, speaks the truth. 6. After the completion (of the sacrifice) he divests himself (of the vow), with the text (Vag. S. II, 28 b): ‘Now I am he who I really am.’ For, in entering upon the vow, he becomes, as it were, nonhuman; and as it would not be becoming for him to say, ‘I enter from truth into untruth ;’ and as, in fact, he now again becomes man, let him therefore divest himself (of the vow), with the text: ‘Now I am he who I really am.’ 7. Now then of the eating (or) fasting. And on this point Ash&adha SAvayasa, on the one hand, was of opinion that the vow consisted in fasting. For assuredly, (he argued,) the gods see through the mind of man; they know that, when he enters on this ' T.e. ‘he obtains a divine body (devat&sarfram),’ Mahtdh. ; ‘man’s existence is untruth on account of its perishableness,’ id. ® The discussion which here follows refers to the evening meal which the sacrificer is allowed to take after he has performed the Agnihotra. Cf. Katy. Sr. S. II, 1, 13. 1 KANDA, I ADHYAYA, I BRAHMAMNA, IO. 5 vow, he means to sacrifice to them the next morning. Therefore all the gods betake themselves to his house, and abide by (him or the fires, upa-vas) in his house; whence this (day) is called upa-vasatha}?. 8. Now, as it would even be unbecoming for him to take food, before men (who are staying with him as his guests) have eaten; how much more would it be so, if he were to take food before the gods (who are staying with him) have eaten: let him therefore take no food at all. 9. Yag#avalkya, on the other hand, said: ‘If he does not eat, he thereby becomes a sacrificer to the Manes; and if he does eat, he eats before the gods have eaten: let him therefore eat what, when eaten, counts as not eaten.’ For that of which no offering is made, even though it is eaten, is considered as not eaten. When he therefore eats, he does not become a sacrificer to the Manes; and by eating of that of which no offering is made, he does not eat before the gods have eaten. 10. Let him therefore eat only what grows in the forest, be it forest plants or the fruit of trees. And in regard to this point Barku Varsha said: ‘Cook ye beans for me, for no offering is made of them!’ This, however, he should not do; for pulse
210. Let him therefore eat only what grows in the forest, be it forest plants or the fruit of trees. And in regard to this point Barku Varsha said: ‘Cook ye beans for me, for no offering is made of them!’ This, however, he should not do; for pulse 1 The primary meaning of upa-vas probably is ‘to dwell or abide near (?the gods or fires);’ its secondary and technical meaning being ‘to fast,’ whence upavasatha, ‘a fasting or fastday,’ literally ‘the abiding near (? or honouring, the gods or fires).’ Cf. III, 9, 2, 7. The term is more usually applied to the preliminary fast-day of the Soma-sacrifice; but the latter being considered the most solemn and efficacious of sacrificial rites, a strong tendency prevails to establish some kind of connection between it and the other ceremonies. Cf. K4ty. Sr. S. IV, 15, 36. 6 SATAPATHA-BRAHMANA. serves as an addition to rice and barley; and hence he increases the rice and barley by means of it: let him therefore eat only what grows in the forest. 11. Let him sleep that night in the house of the Ahavantya fire or in the house of the GArhapatya fire. For he who enters on the vow approaches the gods; and he sleeps in the midst of those very gods whom he approaches. Let him sleep on the ground!; for from below, as it were, one serves one’s superior. B. Tue PREPARATION OF THE OFFERINGS.
3For he who enters on the vow approaches the gods; and he sleeps in the midst of those very gods whom he approaches. Let him sleep on the ground!; for from below, as it were, one serves one’s superior. B. Tue PREPARATION OF THE OFFERINGS. After the morning’s performance of the Agnihotra and the subsequent rising of the sun, the sacrificer chooses his Brahman, or superintending priest. [In the first place he gets six seats ready, covered with sacrificial grass: two of these, to be used by the Brahman and sacrificer during the ceremony of election, are placed somewhere on the north side of the sacrificial ground; another south of the Ahavantya fire, to serve for the Brahman’s permanent seat (brahmas4danam), and west of the latter (placed so as to be quite close to the altar to be constructed hereafter, cf. Katy. Sr. I, 8,28), the sacrificer’s permanent seat ; finally a seat north of each of the two fires, the G&arhapatya and the Ahavantya, to be used by the Adhvaryu on certain occasions. The sacrificer and future Brahman then having seated themselves on the two first-mentioned seats on the north side, the former with his face turned northward, and the latter looking toward east; the sacrificer, holding the wooden sword (sphya) in his left hand, touches the right knee of the Brahman with his right hand, in which he holds barley-corns and] chooses him for his Brahman with the formula: [‘ Thou, of such and such a family, N. N. Sarman! we are about to perform the Full-moon sacrifice,’] ‘O Lord of the earth! Lord of the world! Lord of the great universe! we choose thee for our Brahman!’ The chosen one then mutters (cf. Vag. S. p. 57): ‘I am the lord of the earth, I lord of the world, I lord of the great universe (mah4bhfita)! earth! ether! heaven! O God Savitr?, thee they choose for their Brahman, their lord of prayer (Brzhaspati) |’ &c., ‘ Bréhaspati is Brahman to the gods, Ito the men!’ He (or, according 1 A shake-down of grass (astarazam, ?a blanket) is not forbidden. Paddh. on Katy. Sr. II, 1. I KANDA, I ADHYAYA, I BRAHMANA, I2. 7
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.
1S. 1,5 b), ‘I now enter from untruth into truth,’ he passes from the men to the gods}. 5. Let him then only speak what is true; for this vow indeed the gods do keep, that they speak the truth ; and for this reason they are glorious : glorious therefore is he who, knowing this, speaks the truth. 6. After the completion (of the sacrifice) he divests himself (of the vow), with the text (Vag. S. II, 28 b): ‘Now I am he who I really am.’ For, in entering upon the vow, he becomes, as it were, nonhuman; and as it would not be becoming for him to say, ‘I enter from truth into untruth ;’ and as, in fact, he now again becomes man, let him therefore divest himself (of the vow), with the text: ‘Now I am he who I really am.’ 7. Now then of the eating (or) fasting. And on this point Ash&adha SAvayasa, on the one hand, was of opinion that the vow consisted in fasting. For assuredly, (he argued,) the gods see through the mind of man; they know that, when he enters on this ' T.e. ‘he obtains a divine body (devat&sarfram),’ Mahtdh. ; ‘man’s existence is untruth on account of its perishableness,’ id. ® The discussion which here follows refers to the evening meal which the sacrificer is allowed to take after he has performed the Agnihotra. Cf. Katy. Sr. S. II, 1, 13. 1 KANDA, I ADHYAYA, I BRAHMAMNA, IO. 5 vow, he means to sacrifice to them the next morning. Therefore all the gods betake themselves to his house, and abide by (him or the fires, upa-vas) in his house; whence this (day) is called upa-vasatha}?. 8. Now, as it would even be unbecoming for him to take food, before men (who are staying with him as his guests) have eaten; how much more would it be so, if he were to take food before the gods (who are staying with him) have eaten: let him therefore take no food at all. 9. Yag#avalkya, on the other hand, said: ‘If he does not eat, he thereby becomes a sacrificer to the Manes; and if he does eat, he eats before the gods have eaten: let him therefore eat what, when eaten, counts as not eaten.’ For that of which no offering is made, even though it is eaten, is considered as not eaten. When he therefore eats, he does not become a sacrificer to the Manes; and by eating of that of which no offering is made, he does not eat before the gods have eaten. 10. Let him therefore eat only what grows in the forest, be it forest plants or the fruit of trees. And in regard to this point Barku Varsha said: ‘Cook ye beans for me, for no offering is made of them!’ This, however, he should not do; for pulse
210. Let him therefore eat only what grows in the forest, be it forest plants or the fruit of trees. And in regard to this point Barku Varsha said: ‘Cook ye beans for me, for no offering is made of them!’ This, however, he should not do; for pulse 1 The primary meaning of upa-vas probably is ‘to dwell or abide near (?the gods or fires);’ its secondary and technical meaning being ‘to fast,’ whence upavasatha, ‘a fasting or fastday,’ literally ‘the abiding near (? or honouring, the gods or fires).’ Cf. III, 9, 2, 7. The term is more usually applied to the preliminary fast-day of the Soma-sacrifice; but the latter being considered the most solemn and efficacious of sacrificial rites, a strong tendency prevails to establish some kind of connection between it and the other ceremonies. Cf. K4ty. Sr. S. IV, 15, 36. 6 SATAPATHA-BRAHMANA. serves as an addition to rice and barley; and hence he increases the rice and barley by means of it: let him therefore eat only what grows in the forest. 11. Let him sleep that night in the house of the Ahavantya fire or in the house of the GArhapatya fire. For he who enters on the vow approaches the gods; and he sleeps in the midst of those very gods whom he approaches. Let him sleep on the ground!; for from below, as it were, one serves one’s superior. B. Tue PREPARATION OF THE OFFERINGS.
3For he who enters on the vow approaches the gods; and he sleeps in the midst of those very gods whom he approaches. Let him sleep on the ground!; for from below, as it were, one serves one’s superior. B. Tue PREPARATION OF THE OFFERINGS. After the morning’s performance of the Agnihotra and the subsequent rising of the sun, the sacrificer chooses his Brahman, or superintending priest. [In the first place he gets six seats ready, covered with sacrificial grass: two of these, to be used by the Brahman and sacrificer during the ceremony of election, are placed somewhere on the north side of the sacrificial ground; another south of the Ahavantya fire, to serve for the Brahman’s permanent seat (brahmas4danam), and west of the latter (placed so as to be quite close to the altar to be constructed hereafter, cf. Katy. Sr. I, 8,28), the sacrificer’s permanent seat ; finally a seat north of each of the two fires, the G&arhapatya and the Ahavantya, to be used by the Adhvaryu on certain occasions. The sacrificer and future Brahman then having seated themselves on the two first-mentioned seats on the north side, the former with his face turned northward, and the latter looking toward east; the sacrificer, holding the wooden sword (sphya) in his left hand, touches the right knee of the Brahman with his right hand, in which he holds barley-corns and] chooses him for his Brahman with the formula: [‘ Thou, of such and such a family, N. N. Sarman! we are about to perform the Full-moon sacrifice,’] ‘O Lord of the earth! Lord of the world! Lord of the great universe! we choose thee for our Brahman!’ The chosen one then mutters (cf. Vag. S. p. 57): ‘I am the lord of the earth, I lord of the world, I lord of the great universe (mah4bhfita)! earth! ether! heaven! O God Savitr?, thee they choose for their Brahman, their lord of prayer (Brzhaspati) |’ &c., ‘ Bréhaspati is Brahman to the gods, Ito the men!’ He (or, according 1 A shake-down of grass (astarazam, ?a blanket) is not forbidden. Paddh. on Katy. Sr. II, 1. I KANDA, I ADHYAYA, I BRAHMANA, I2. 7
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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