Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1S. I, 11 d), ‘I move along the wide aérial realm ;’ the application of which is the same (as before; see par. 4). 23. In the case of one (viz. householder) whose GAarhapatya fire they (the priests) use for cooking oblations, they place the utensils in the Garhapatya (house) ; and let him (the Adhvaryu) in that case put (the winnowing basket with the rice) down at the back (or west) side of the Garhapatya. But in the case of one whose Ahavantya they use for cooking oblations, they place the utensils together in the Ahavantya; and let him in that case put it (the rice) down at the back of the Ahavantya. He should (in either case) do so, with the text (Vag. S. I, 11 e),‘On the navel of the earth I place thee!’ for I KANDA, I ADHYAYA, 3 BRAHMANA, 2. 19 the navel means the centre, and the centre is safe from danger: for this reason he says, ‘On the navel of the earth I place thee!’ And further, ‘In the lap of Aditi (the boundless or inviolable earth)!’ for when people guard anything very carefully, they commonly say that ‘they, as it were, carried it in their lap;’ and this is the reason why he says, ‘In the lap of Aditi!’ And further, ‘O Agni, do thou protect this offering!’ whereby he makes this oblation over for protection both to Agni and to this earth: for this reason he says, ‘O Agni, do thou protect this offering!’ Tuir>D BRAHMANA. 1. He now prepares two strainers (pavitra)’, with the text (V4g. S. I, 12 a): ‘ Purifiers (or strainers, pavitra) are ye, and belonging to Vishzu!’ For Vishzu is the sacrifice; so that he thereby says, ‘You belong to the sacrifice.’ 2. Two there are of them: for means of cleansing (pavitra) is this (wind) which here ventilates (pavate); and this, it is true, ventilates as one only; but on entering into man, it becomes a forward and a backward one, and they are these two, to wit, the praza (breathing out) and the ud4na (breathing up or in)*% And as this (clarifying process) takes place 1 These strainers (or clarifiers) are to consist of two blades of Kusa grass, with unbroken or undecayed tops, and without buds on them ; and they must be severed from their roots by means of other Kusa blades, so as to be of equal length (viz. one pradesa, or span of thumb and fore-finger, long). Katy. Sr. II, 3, 31. 2 Thus Sdyana here takes the terms prAna (idapingaladinad?dv4ra4 bahir nirgaééhan pranah pran) and ud4na (tathaiva dvara punar antaf pravisan pratyan). In Ait. Br. II, 29, and AA&nd. Up. I, 3, 3, prada, apdna, and vy4na are mentioned as the c2 20 SATAPATHA-BRAHMANA, in accordance with the measure of that (process of breathing), therefore there are two (strainers). 3. There may also be three: for the vy4na (or pervading vital air)! is a third (kind of breathing) ; but in reality there are only two. Having then strained the sprinkling water? with these two (strainers), he sprinkles with it. The reason why he strains it with the two (strainers) is this:
23. There may also be three: for the vy4na (or pervading vital air)! is a third (kind of breathing) ; but in reality there are only two. Having then strained the sprinkling water? with these two (strainers), he sprinkles with it. The reason why he strains it with the two (strainers) is this: 4. Vritra in truth lay covering all this (space) which here extends between heaven and earth. And because he lay covering (v7z) all this, therefore his name is Vrztra. 5. Him Indra slew. He being slain flowed forth stinking in all directions towards the water; for in every direction lies the ocean. And in consequence of this, some of the waters became disgusted, and, rising higher and higher, flowed over: whence (sprung) these grasses (of which the strainers are made) ; for they represent the water which was not putrified. With the other (water), however, some three vital airs; where pr4za is taken by Professors Haug and Miller as ‘in-breathing’ (‘respiration’ or ‘expiration,’ Réer), and ap4na as ‘out-breathing’ (‘inspiration, Réder). Five vital airs are generally enumerated (Sat. Br. IX, 2, 2, 5); but theological speculation evidently considered these bodily processes a very convenient source of symbolism, as we find mention made in the Sat. Br. of six (XIV, 1, 3, 32); seven (III, 1, 3, 21; XIII, 1, 7, 2); nine (I, 5, 2, 5); and ten (XI, 6, 3, 7) breaths or vital airs. ' ©A combination of the out-breathing and in-breathing ;’ but as there is no distinction between this kind of breath and the others (combined), two must be considered as the normal number of strainers. Schol. * He pours water into the Agnihotra ladle (in which some of the awn of the rice remains), and after cleaning it with the two strainers, he sprinkles with it. Katy. II, 3, 33 seq. The details of this process are given in par. 6 seq. I KANDA, I ADHYAYA, 3 BRAHMANA, 7. 2 matter has become mixed up, inasmuch as the putrid Vvztra flowed into it. This he now removes from it by means of these two strainers; whereupon he sprinkles with the (sacrificially) pure water. This is the reason why he strains it through them. 6. He strains it, with the text (V4g. S. I, 12 b): ‘ By the impulse of Savitzz I purify thee with this flawless purifier (or ventilator, pavitra), with the rays of the sun!’ For Savitvz is the impeller (prasavitvz) of the gods, so that he strains this (water) as one impelled by Savitrz. ‘ With this flawless purifier (ventilator, pavitra),’ he says, because this (wind) which here ventilates (or purifies, pavate) is a flawless purifier. ‘ With the rays of the sun,’ he says, because they, the rays of the sun, are certainly purifying; and for this reason he says, ‘With the rays of the sun.’
3‘ With the rays of the sun,’ he says, because they, the rays of the sun, are certainly purifying; and for this reason he says, ‘With the rays of the sun.’ 7. Having taken it (the water with the ladle) in his left hand, he makes it spirt upwards with his right hand, and eulogises and glorifies it, with the text (Vag. S. I, 12): ‘Shining (or divine) waters! ye the first-going, the first-drinking? ones!’ For the waters are shining; and for this reason he says, ‘Shining waters!’ ‘ First-going,’ he calls them, because they flow towards the sea and are therefore going in front (or forwards). ‘ First-drinking,’ he calls them, because they are the first that drink of king Soma? and are therefore ‘drinking first.’ And further: ‘Forward now lead this sacrifice 3, 1 Agrepuvahk; Mahfdhara allows to it the alternative meaning first- purifying.’ * «Because, for the sake of extracting the juice from the Somaplants, water is poured on them, so that the water drinks of the juice before the gods do.’ Say. . 5 Te. ‘carry the sacrifice through without hindrance.’ Mahidh. 22 SATAPATHA-BRAHMANA. forward the Lord of Sacrifice, the liberal, god-loving Lord of Sacrifice!’ whereby he says, ‘ Well (lead) the sacrifice, well the sacrificer!’ 8. And further (Vag. S. I, 13 a): ‘You Indra chose (for his companions) in the battle against Vritra!’ For Indra, when he was battling with Vritra, did choose them (the waters) and with their help he killed him; and for this reason he says, ‘You Indra chose in the battle against Vvztra!’ g. ‘You chose Indra in the battle against Vvztra!’ for they, too, chose Indra when he was battling with Vritra, and with them he killed him: therefore he says, ‘You chose Indra in the battle against Vzztra !’ 1o. And further (Vag. S. I, 13d): ‘ Consecrated by sprinkling are ye!’ With these words he makes ‘amends to them?. He then sprinkles the (first) oblation*. One and the same meaning applies to the (whole process of) sprinkling, viz. he thereby makes sacrificially pure that (which he sprinkles). 11. He sprinkles, with the text (Vag. S. I, 13 e): ‘Thee, agreeable to Agni, I sprinkle!’ Thus for whichever deity the oblation is intended, for that one he thereby renders it sacrificially pure. When he has in the same way as before sprinkled (all) the oblations,— 12. He then sprinkles the sacrificial vessels *, 1 He, in the first place, sprinkles the sprinkling water in the ladle with itself; and the guilt incurred in the act of consecrating it with itself, that is, with something unconsecrated, is made amends for by the accompanying formula, Say. Similarly Mahfdhara: ‘The unconsecrated (water) cannot consecrate other (water).’ ® Before doing so he asks the Brahman’s permission (cf. p. 7, note 1), ‘O Brahman! shall I sprinkle the oblation?’ when the latter, after muttering the mantra, ‘Sprinkle the sacrifice! gladden the deities,’ &c., gives the permission by ‘Om! sprinkle!’ Paddh. on Katy. II, 3, 36.
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. I, 11 d), ‘I move along the wide aérial realm ;’ the application of which is the same (as before; see par. 4). 23. In the case of one (viz. householder) whose GAarhapatya fire they (the priests) use for cooking oblations, they place the utensils in the Garhapatya (house) ; and let him (the Adhvaryu) in that case put (the winnowing basket with the rice) down at the back (or west) side of the Garhapatya. But in the case of one whose Ahavantya they use for cooking oblations, they place the utensils together in the Ahavantya; and let him in that case put it (the rice) down at the back of the Ahavantya. He should (in either case) do so, with the text (Vag. S. I, 11 e),‘On the navel of the earth I place thee!’ for I KANDA, I ADHYAYA, 3 BRAHMANA, 2. 19 the navel means the centre, and the centre is safe from danger: for this reason he says, ‘On the navel of the earth I place thee!’ And further, ‘In the lap of Aditi (the boundless or inviolable earth)!’ for when people guard anything very carefully, they commonly say that ‘they, as it were, carried it in their lap;’ and this is the reason why he says, ‘In the lap of Aditi!’ And further, ‘O Agni, do thou protect this offering!’ whereby he makes this oblation over for protection both to Agni and to this earth: for this reason he says, ‘O Agni, do thou protect this offering!’ Tuir>D BRAHMANA. 1. He now prepares two strainers (pavitra)’, with the text (V4g. S. I, 12 a): ‘ Purifiers (or strainers, pavitra) are ye, and belonging to Vishzu!’ For Vishzu is the sacrifice; so that he thereby says, ‘You belong to the sacrifice.’ 2. Two there are of them: for means of cleansing (pavitra) is this (wind) which here ventilates (pavate); and this, it is true, ventilates as one only; but on entering into man, it becomes a forward and a backward one, and they are these two, to wit, the praza (breathing out) and the ud4na (breathing up or in)*% And as this (clarifying process) takes place 1 These strainers (or clarifiers) are to consist of two blades of Kusa grass, with unbroken or undecayed tops, and without buds on them ; and they must be severed from their roots by means of other Kusa blades, so as to be of equal length (viz. one pradesa, or span of thumb and fore-finger, long). Katy. Sr. II, 3, 31. 2 Thus Sdyana here takes the terms prAna (idapingaladinad?dv4ra4 bahir nirgaééhan pranah pran) and ud4na (tathaiva dvara punar antaf pravisan pratyan). In Ait. Br. II, 29, and AA&nd. Up. I, 3, 3, prada, apdna, and vy4na are mentioned as the c2 20 SATAPATHA-BRAHMANA, in accordance with the measure of that (process of breathing), therefore there are two (strainers). 3. There may also be three: for the vy4na (or pervading vital air)! is a third (kind of breathing) ; but in reality there are only two. Having then strained the sprinkling water? with these two (strainers), he sprinkles with it. The reason why he strains it with the two (strainers) is this:
23. There may also be three: for the vy4na (or pervading vital air)! is a third (kind of breathing) ; but in reality there are only two. Having then strained the sprinkling water? with these two (strainers), he sprinkles with it. The reason why he strains it with the two (strainers) is this: 4. Vritra in truth lay covering all this (space) which here extends between heaven and earth. And because he lay covering (v7z) all this, therefore his name is Vrztra. 5. Him Indra slew. He being slain flowed forth stinking in all directions towards the water; for in every direction lies the ocean. And in consequence of this, some of the waters became disgusted, and, rising higher and higher, flowed over: whence (sprung) these grasses (of which the strainers are made) ; for they represent the water which was not putrified. With the other (water), however, some three vital airs; where pr4za is taken by Professors Haug and Miller as ‘in-breathing’ (‘respiration’ or ‘expiration,’ Réer), and ap4na as ‘out-breathing’ (‘inspiration, Réder). Five vital airs are generally enumerated (Sat. Br. IX, 2, 2, 5); but theological speculation evidently considered these bodily processes a very convenient source of symbolism, as we find mention made in the Sat. Br. of six (XIV, 1, 3, 32); seven (III, 1, 3, 21; XIII, 1, 7, 2); nine (I, 5, 2, 5); and ten (XI, 6, 3, 7) breaths or vital airs. ' ©A combination of the out-breathing and in-breathing ;’ but as there is no distinction between this kind of breath and the others (combined), two must be considered as the normal number of strainers. Schol. * He pours water into the Agnihotra ladle (in which some of the awn of the rice remains), and after cleaning it with the two strainers, he sprinkles with it. Katy. II, 3, 33 seq. The details of this process are given in par. 6 seq. I KANDA, I ADHYAYA, 3 BRAHMANA, 7. 2 matter has become mixed up, inasmuch as the putrid Vvztra flowed into it. This he now removes from it by means of these two strainers; whereupon he sprinkles with the (sacrificially) pure water. This is the reason why he strains it through them. 6. He strains it, with the text (V4g. S. I, 12 b): ‘ By the impulse of Savitzz I purify thee with this flawless purifier (or ventilator, pavitra), with the rays of the sun!’ For Savitvz is the impeller (prasavitvz) of the gods, so that he strains this (water) as one impelled by Savitrz. ‘ With this flawless purifier (ventilator, pavitra),’ he says, because this (wind) which here ventilates (or purifies, pavate) is a flawless purifier. ‘ With the rays of the sun,’ he says, because they, the rays of the sun, are certainly purifying; and for this reason he says, ‘With the rays of the sun.’
3‘ With the rays of the sun,’ he says, because they, the rays of the sun, are certainly purifying; and for this reason he says, ‘With the rays of the sun.’ 7. Having taken it (the water with the ladle) in his left hand, he makes it spirt upwards with his right hand, and eulogises and glorifies it, with the text (Vag. S. I, 12): ‘Shining (or divine) waters! ye the first-going, the first-drinking? ones!’ For the waters are shining; and for this reason he says, ‘Shining waters!’ ‘ First-going,’ he calls them, because they flow towards the sea and are therefore going in front (or forwards). ‘ First-drinking,’ he calls them, because they are the first that drink of king Soma? and are therefore ‘drinking first.’ And further: ‘Forward now lead this sacrifice 3, 1 Agrepuvahk; Mahfdhara allows to it the alternative meaning first- purifying.’ * «Because, for the sake of extracting the juice from the Somaplants, water is poured on them, so that the water drinks of the juice before the gods do.’ Say. . 5 Te. ‘carry the sacrifice through without hindrance.’ Mahidh. 22 SATAPATHA-BRAHMANA. forward the Lord of Sacrifice, the liberal, god-loving Lord of Sacrifice!’ whereby he says, ‘ Well (lead) the sacrifice, well the sacrificer!’ 8. And further (Vag. S. I, 13 a): ‘You Indra chose (for his companions) in the battle against Vritra!’ For Indra, when he was battling with Vritra, did choose them (the waters) and with their help he killed him; and for this reason he says, ‘You Indra chose in the battle against Vvztra!’ g. ‘You chose Indra in the battle against Vvztra!’ for they, too, chose Indra when he was battling with Vritra, and with them he killed him: therefore he says, ‘You chose Indra in the battle against Vzztra !’ 1o. And further (Vag. S. I, 13d): ‘ Consecrated by sprinkling are ye!’ With these words he makes ‘amends to them?. He then sprinkles the (first) oblation*. One and the same meaning applies to the (whole process of) sprinkling, viz. he thereby makes sacrificially pure that (which he sprinkles). 11. He sprinkles, with the text (Vag. S. I, 13 e): ‘Thee, agreeable to Agni, I sprinkle!’ Thus for whichever deity the oblation is intended, for that one he thereby renders it sacrificially pure. When he has in the same way as before sprinkled (all) the oblations,— 12. He then sprinkles the sacrificial vessels *, 1 He, in the first place, sprinkles the sprinkling water in the ladle with itself; and the guilt incurred in the act of consecrating it with itself, that is, with something unconsecrated, is made amends for by the accompanying formula, Say. Similarly Mahfdhara: ‘The unconsecrated (water) cannot consecrate other (water).’ ® Before doing so he asks the Brahman’s permission (cf. p. 7, note 1), ‘O Brahman! shall I sprinkle the oblation?’ when the latter, after muttering the mantra, ‘Sprinkle the sacrifice! gladden the deities,’ &c., gives the permission by ‘Om! sprinkle!’ Paddh. on Katy. II, 3, 36.
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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