Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Professor Weber translates it by ‘ Brtiller’ (roarer, crier). * Viz. when the rice has been husked (by the Havishkr#t in the mortar). Schol. on Katy. Sr. II, 4, 16. r I KANDA, I ADHYAYA, 4 BRAHMANA, 22. 31 20. He then pours out the (threshed) rice (from the mortar into the winnowing basket), with the text (Vag. S. I, 16): ‘ May the rain-grown acknowledge (receive) thee!’ For rain-grown also are these (grains), whether they be rice or barley, since it is the rain that makes them grow. By these words he establishes an understanding between them and the winnowing basket, in the hope ‘that they will not injure each other.’ 21. He now winnows (the rice), with the text (Vag. S. I, 16d): ‘Cleared off is the Rakshas! cleared off are the evil-doers!’ The husks (which have fallen on the ground) he throws away ', with the text (Vag. S. I, 16 e), ‘Expelled is the Rakshas!’ for those evil spirits, the Rakshas, he thereby expels. 22. He then separates (the husked grains from the unhusked), with the text (Vag. S. I, 16 f): ‘May the wind separate you!’ For it is that wind (which is produced by the winnowing) which here purifies (or blows, pavate); and it is the wind that separates everything here (on earth) that undergoes separation: therefore it also separates here those (two kinds of grain) from each other. Now when they are undergoing this process, and whilst he is separating? (the husked, so as to drop them into a pot),— ‘ He puts them into the central one of the potsherds for the Agni cake, and throws them on the utkara, or heap of rubbish (cf. p. 25, note 1). Schol. on Katy. Sr. II, 4, 19. Before he proceeds with his work, he has to touch water; cf. p. 2, note 2. * He separates them whilst holding the mouth of the winnowing basket sideways or horizontally, and makes the husked ones fall into the pot. Schol. on Katy. Sr. II, 4,20. According to the Paddhati, he now puts the unhusked once more into the mortar and threshes them again, and then pouring them back into the basket, repeats the same process. 32 SATAPATHA-BRAHMANA, 23. He addresses (those in the pot) thus (Vag. S. I, 16g): ‘May the divine Savitrz, the goldenhanded, receive you with a flawless! hand!’ By this he says: ‘May they be well received!’ He then cleans them thrice *?; for threefold is the sacrifice. 24. Here now some clean them with the formula: ‘For the gods get clean! for the gods get clean!’ But let him not do so: for this oblation is intended for some particular deity; and if he were to say, ‘For the gods get clean!’ he would make it one intended for all the deities, and would thereby raise a quarrel among the deities. Let him therefore do the cleaning silently! SEconp ADHYAYA. First BRAHMANA. 1. Now the one (viz. the Agntdhra) puts the potsherds on (the Garhapatya fire); the other (viz. the Adhvaryu) the two mill-stones (on the black antelope skin): these two acts are done simultaneously. The reason why they are done simultaneously (is this) :
2SEconp ADHYAYA. First BRAHMANA. 1. Now the one (viz. the Agntdhra) puts the potsherds on (the Garhapatya fire); the other (viz. the Adhvaryu) the two mill-stones (on the black antelope skin): these two acts are done simultaneously. The reason why they are done simultaneously (is this) : 2. The head of this sacrifice is (represented by) the rice-cake*: for those potsherds (kap4la), no doubt, are to this (rice-cake) what the skull bones (kap4la) are to the head, and the ground rice is 1 Viz. with the fingers joined together so as not to allow any grains to fall to the ground. Mahfdh. 3 By removing the minute husks and grains (kaa) he makes the husked grains (tazdula) free from dust and shiny (this is apparently done by repeated winnowings). Schol, on Katy. Sr. II, 4, 22. * This idea was no doubt suggested by the derivation of the word purod&s (rice-cake), from puras, ‘before, in front, at the head,’ and d4s, ‘to offer’ (see I, 6, 2, 5); the double meaning of kap4la (shell or cup and skull) being made use of to complete the simile. I KANDA, 2 ADHYAYA, I BRAHMANA, 5. 33 nothing else than the brain. Now this (combination of skull and brain) certainly forms one limb: ‘Let us put that (which is) one together! Let us make it one!’ thus they think; and therefore the two acts are done simultaneously. 3. He who puts the potsherds on (the fire), takes the shovelling-stick (upavesha), with the text (Vag. S. I, 17a): ‘Bold (dhvzshd¢i) art thou!’ For since with it he, as it were, attacks the fire boldly, therefore it is called dhvzsh¢i'. And since with it he touches (the coals) at the sacrifice, since with it he attends to (upa-vish) this (Garhapatya fire), therefore it is called upavesha. 4. With it he shifts the coals to the fore-part? (of the khara or hearth-mound), with the text (Vag. S. I,17b): ‘O fire! cast off the fire that eateth raw flesh! drive away the corpse-eating one!’ For the raw flesh-eating (fire) is the one with which men cook what they eat; and the corpse-eating one is that on which they burn (the dead) man: these two he thereby expels from it (the G4rhapatya). 5. He now pulls toward himself* one coal, with the text (Vag. S. I, 17¢): ‘ Bring hither that (fire) which maketh offerings to the gods!’ He thinks: ‘On that (fire), which makes offerings to the gods, we 1 The upavesha, or dhr#sh/i, is made of fresh varama or palasa wood, a cubit (aratni) or span (vitasti) long; one of its ends having the shape of a hand (hast4krvti), to serve as a coal shovel; cf. Mahfdh. and Schol. on Katy. I, 3, 36; II, 4,26. Dhriésh/i is apparently derived from the root dhr/sh, ‘ to be bold.’ * The burning coals have been hitherto lying on the western side of the G&rhapatya hearth, and as this side, which has been well heated by this time, will be used for the potsherds to be put on, he shifts the coals to the eastern or fore-part of the hearth. * Viz. to the centre of the cooking-place. {12] D 34 SATAPATHA-BRAHMANA.
3* Viz. to the centre of the cooking-place. {12] D 34 SATAPATHA-BRAHMANA. will cook the oblations! on that one we will perform the sacrifice!’ and for this. reason he pulls (one of the coals) toward himself. 6. On it he places the central potsherd?, For 1 In Y4giika Deva’s commentary on Katy. II, 4, 37, full explanations are given regarding the manner of arranging the potsherds (kap4las) on which the sacrificial cakes are spread, and which vary in number and shape. The Adhvaryu is first to describe a circle, the diameter of which is six angulas (an angula or thumb’s breadth = about ? inch). This circle he then divides into three parts by drawing across, from west to east, two parallel lines at a distance of two angulas from one another, so as to make the two outer (or southern and northern) segments of equal size. The middle division he then covers with three equal square potsherds (measuring two anhgulas on each side), by laying down first the central one, then the one behind or west of it, and lastly the front or eastern one. He then lays down another (the fourth) south of the first or central one; after which he divides the still remaining potsherds equally between the southern and the northern segments, or, in case of that number being uneven, assigns the odd potsherd to the southern division. Thus, in the present case, where in the first place a cake on eight potsherds is to be offered to Agni; after laying down the three intermediate ones and the fourth, or central one of the southern division, he dgides the remaining four equally between the southern and northern segments, beginning, in laying them down, in the south-east corner, and moving around from right to left, so as to end in the north-east. Similarly in the case of the cake on eleven potsherds for Agnfshomau, after laying down the first four potsherds, he assigns four of the remaining seven to the southern, and three to the northern division. Thus with cakes requiring an uneven number of potsherds, the number of those of the southern division exceeds that of the northern one by two; and in the case of an even number, by one only. 'This is the rule applying to cakes requiring at least six potsherds. When one potsherd only is required, it is to be of the size of a hand; when two, they are to form a circle divided into two equal parts by a line drawn from south to north; when three, the circle is divided into three sections from south to north; when four or five, it is divided into two halves from west to east; and in the one case three potsherds are placed in the southern and one (of half-moon shape) in the northern half; in the other case three in the northern and two in the southern division, The potsherds, I KANDA, 2 ADHYAYA, I BRAHMANA, 7. 35
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.
1Professor Weber translates it by ‘ Brtiller’ (roarer, crier). * Viz. when the rice has been husked (by the Havishkr#t in the mortar). Schol. on Katy. Sr. II, 4, 16. r I KANDA, I ADHYAYA, 4 BRAHMANA, 22. 31 20. He then pours out the (threshed) rice (from the mortar into the winnowing basket), with the text (Vag. S. I, 16): ‘ May the rain-grown acknowledge (receive) thee!’ For rain-grown also are these (grains), whether they be rice or barley, since it is the rain that makes them grow. By these words he establishes an understanding between them and the winnowing basket, in the hope ‘that they will not injure each other.’ 21. He now winnows (the rice), with the text (Vag. S. I, 16d): ‘Cleared off is the Rakshas! cleared off are the evil-doers!’ The husks (which have fallen on the ground) he throws away ', with the text (Vag. S. I, 16 e), ‘Expelled is the Rakshas!’ for those evil spirits, the Rakshas, he thereby expels. 22. He then separates (the husked grains from the unhusked), with the text (Vag. S. I, 16 f): ‘May the wind separate you!’ For it is that wind (which is produced by the winnowing) which here purifies (or blows, pavate); and it is the wind that separates everything here (on earth) that undergoes separation: therefore it also separates here those (two kinds of grain) from each other. Now when they are undergoing this process, and whilst he is separating? (the husked, so as to drop them into a pot),— ‘ He puts them into the central one of the potsherds for the Agni cake, and throws them on the utkara, or heap of rubbish (cf. p. 25, note 1). Schol. on Katy. Sr. II, 4, 19. Before he proceeds with his work, he has to touch water; cf. p. 2, note 2. * He separates them whilst holding the mouth of the winnowing basket sideways or horizontally, and makes the husked ones fall into the pot. Schol. on Katy. Sr. II, 4,20. According to the Paddhati, he now puts the unhusked once more into the mortar and threshes them again, and then pouring them back into the basket, repeats the same process. 32 SATAPATHA-BRAHMANA, 23. He addresses (those in the pot) thus (Vag. S. I, 16g): ‘May the divine Savitrz, the goldenhanded, receive you with a flawless! hand!’ By this he says: ‘May they be well received!’ He then cleans them thrice *?; for threefold is the sacrifice. 24. Here now some clean them with the formula: ‘For the gods get clean! for the gods get clean!’ But let him not do so: for this oblation is intended for some particular deity; and if he were to say, ‘For the gods get clean!’ he would make it one intended for all the deities, and would thereby raise a quarrel among the deities. Let him therefore do the cleaning silently! SEconp ADHYAYA. First BRAHMANA. 1. Now the one (viz. the Agntdhra) puts the potsherds on (the Garhapatya fire); the other (viz. the Adhvaryu) the two mill-stones (on the black antelope skin): these two acts are done simultaneously. The reason why they are done simultaneously (is this) :
2SEconp ADHYAYA. First BRAHMANA. 1. Now the one (viz. the Agntdhra) puts the potsherds on (the Garhapatya fire); the other (viz. the Adhvaryu) the two mill-stones (on the black antelope skin): these two acts are done simultaneously. The reason why they are done simultaneously (is this) : 2. The head of this sacrifice is (represented by) the rice-cake*: for those potsherds (kap4la), no doubt, are to this (rice-cake) what the skull bones (kap4la) are to the head, and the ground rice is 1 Viz. with the fingers joined together so as not to allow any grains to fall to the ground. Mahfdh. 3 By removing the minute husks and grains (kaa) he makes the husked grains (tazdula) free from dust and shiny (this is apparently done by repeated winnowings). Schol, on Katy. Sr. II, 4, 22. * This idea was no doubt suggested by the derivation of the word purod&s (rice-cake), from puras, ‘before, in front, at the head,’ and d4s, ‘to offer’ (see I, 6, 2, 5); the double meaning of kap4la (shell or cup and skull) being made use of to complete the simile. I KANDA, 2 ADHYAYA, I BRAHMANA, 5. 33 nothing else than the brain. Now this (combination of skull and brain) certainly forms one limb: ‘Let us put that (which is) one together! Let us make it one!’ thus they think; and therefore the two acts are done simultaneously. 3. He who puts the potsherds on (the fire), takes the shovelling-stick (upavesha), with the text (Vag. S. I, 17a): ‘Bold (dhvzshd¢i) art thou!’ For since with it he, as it were, attacks the fire boldly, therefore it is called dhvzsh¢i'. And since with it he touches (the coals) at the sacrifice, since with it he attends to (upa-vish) this (Garhapatya fire), therefore it is called upavesha. 4. With it he shifts the coals to the fore-part? (of the khara or hearth-mound), with the text (Vag. S. I,17b): ‘O fire! cast off the fire that eateth raw flesh! drive away the corpse-eating one!’ For the raw flesh-eating (fire) is the one with which men cook what they eat; and the corpse-eating one is that on which they burn (the dead) man: these two he thereby expels from it (the G4rhapatya). 5. He now pulls toward himself* one coal, with the text (Vag. S. I, 17¢): ‘ Bring hither that (fire) which maketh offerings to the gods!’ He thinks: ‘On that (fire), which makes offerings to the gods, we 1 The upavesha, or dhr#sh/i, is made of fresh varama or palasa wood, a cubit (aratni) or span (vitasti) long; one of its ends having the shape of a hand (hast4krvti), to serve as a coal shovel; cf. Mahfdh. and Schol. on Katy. I, 3, 36; II, 4,26. Dhriésh/i is apparently derived from the root dhr/sh, ‘ to be bold.’ * The burning coals have been hitherto lying on the western side of the G&rhapatya hearth, and as this side, which has been well heated by this time, will be used for the potsherds to be put on, he shifts the coals to the eastern or fore-part of the hearth. * Viz. to the centre of the cooking-place. {12] D 34 SATAPATHA-BRAHMANA.
3* Viz. to the centre of the cooking-place. {12] D 34 SATAPATHA-BRAHMANA. will cook the oblations! on that one we will perform the sacrifice!’ and for this. reason he pulls (one of the coals) toward himself. 6. On it he places the central potsherd?, For 1 In Y4giika Deva’s commentary on Katy. II, 4, 37, full explanations are given regarding the manner of arranging the potsherds (kap4las) on which the sacrificial cakes are spread, and which vary in number and shape. The Adhvaryu is first to describe a circle, the diameter of which is six angulas (an angula or thumb’s breadth = about ? inch). This circle he then divides into three parts by drawing across, from west to east, two parallel lines at a distance of two angulas from one another, so as to make the two outer (or southern and northern) segments of equal size. The middle division he then covers with three equal square potsherds (measuring two anhgulas on each side), by laying down first the central one, then the one behind or west of it, and lastly the front or eastern one. He then lays down another (the fourth) south of the first or central one; after which he divides the still remaining potsherds equally between the southern and the northern segments, or, in case of that number being uneven, assigns the odd potsherd to the southern division. Thus, in the present case, where in the first place a cake on eight potsherds is to be offered to Agni; after laying down the three intermediate ones and the fourth, or central one of the southern division, he dgides the remaining four equally between the southern and northern segments, beginning, in laying them down, in the south-east corner, and moving around from right to left, so as to end in the north-east. Similarly in the case of the cake on eleven potsherds for Agnfshomau, after laying down the first four potsherds, he assigns four of the remaining seven to the southern, and three to the northern division. Thus with cakes requiring an uneven number of potsherds, the number of those of the southern division exceeds that of the northern one by two; and in the case of an even number, by one only. 'This is the rule applying to cakes requiring at least six potsherds. When one potsherd only is required, it is to be of the size of a hand; when two, they are to form a circle divided into two equal parts by a line drawn from south to north; when three, the circle is divided into three sections from south to north; when four or five, it is divided into two halves from west to east; and in the one case three potsherds are placed in the southern and one (of half-moon shape) in the northern half; in the other case three in the northern and two in the southern division, The potsherds, I KANDA, 2 ADHYAYA, I BRAHMANA, 7. 35
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.
No commentary for this page.