Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
116. He now puts upon (the west side of) it the wedge * with its point turned towards north, whilst 1 The old families of the Bhrigus and Angiras are frequently mentioned together, and often also in conjunction with the Atharvans: it is indeed to these three families that the native authorities attribute the texts and ritual of the Atharva-veda, or fourth Veda, which is generally referred to in the later Vedic writings under the designation Atharvfagirasas. It is probable that the Bhrigu-Angiras in the above formula of the Vagas. Samhitd are intended as equivalent to the latter term. Cf. Weber, Omina et Portenta, p. 346. * Viz. the Adhvaryu; cf. I, 2, 1, 1. 5 According to the corresponding rule of K&ty4yana (II, 5, 4) I KANDA, 2 ADHYAYA, I BRAHMANA, 18. 39 muttering the text (Vag. S. I, 19): ‘ The stay of the sky art thou!’ that is to say, it represents the atmosphere; for by means of the atmospheric region those two, the sky and the earth, are firmly kept asunder; and for this reason he says, ‘The stay of the sky art thou!’ 17. He then puts the upper mill-stone on (the lower one), with the text (Vag. S. I, 19): ‘A rockborn bowl art thou! May the rock acknowledge thee!’ For this one being smaller is, as it were, the daughter (of the lower mill-stone)!; for this reason he calls it ‘rock-born.’ ‘May the rock acknowledge thee!’ he says, because one of the same kin acknowledges (receives the other): thereby he establishes an understanding between those two millstones, thinking ‘they will not hurt one another!’ This one, as it were, represents the sky; (or) the two mill-stones are, as it were, the two jaws, and the wedge is the tongue: that is why he beats (the mill-stones) with the wedge ?, for it is with the tongue that one speaks. 18. He now pours the rice on (the lower stone), with the text (Vag. S. I, 20): ‘Grain (dhanyam) art thou! do thou gratify (dhi)* the gods!’ for it is and to his commentators (and Mahfdhara on Vag. S. I, 19) and the Black Yagur-veda, he does not lay the wedge on the lower millstone, but inserts it under the west or back-part of the stone, so as to make the latter incline towards east and to steady it. 1 In the Gobhilfya Grzhya-stra II, 1, 16 the upper stone is similarly called ‘the son or child’ of the lower one [dr?‘shatputra], which the editor, Xandrak4nta, interprets as ‘drzshad and its son;’ or optionally, ‘the son of the drshad.’ Cf. Weber, Ind. Stud. V, p. 305 note. ® See I, 1, 4, 13. ® Mahidhara derives dhanya from the root dhi; and apparently allows to it here the double meaning ‘ corn or grain,’ and ‘that which satisfies or pleases.’ 40 SATAPATHA-BRAHMANA. grain; and it is with the intention ‘that it may gratify the gods’ that the rice-oblation is taken.
2® Mahidhara derives dhanya from the root dhi; and apparently allows to it here the double meaning ‘ corn or grain,’ and ‘that which satisfies or pleases.’ 40 SATAPATHA-BRAHMANA. grain; and it is with the intention ‘that it may gratify the gods’ that the rice-oblation is taken. 19. He then grinds it, with the text (V4g. S. I, 20): ‘For out-breathing (I grind) thee! for in-breathing thee! for through-breathing (pervading vital air)! thee! May I impart a long duration to the life (of the sacrificer)?!’ He pours it (the ground rice on the skin), with the text (ib.): ‘May the divine Savityz, the golden-handed, receive thee with a flawless hand?!’ ‘ For his (the sacrificer’s) eye (I look at) thee‘!’ 20. The reason why he thus grinds it, is that the sacrificial food of the gods is living, is amvzta (ambrosia, or not dead) for the immortals. Now with the mortar and pestle, and with the two millstones they kill this rice-offering (haviryag#a). 21. When he now says: ‘For out-breathing thee! for in-breathing thee!’ he thereby again imparts out-breathing and in-breathing (to it), and by saying ‘for through-breathing thee!’ he imparts throughbreathing (to it), By ‘may I impart a long duration to the life !’ he bestows life on it. By ‘may the divine Savitz, the golden-handed, receive thee with a flaw- 1 On the three kinds of breathing, see I, 1, 3, 2-3. ® According to K4ty4yana (II, 5, 7) and Mahidhara, this last formula (‘ May I,’ &c.) should be joined to the one that follows, and pronounced by the Adhvaryu whilst he pours the ground rice on the skin. Mahifdhara interprets it thus: ‘I put thee, (O rice! on the black antelope skin) for (increasing) the life (of the sacrificer) with a view to a long continuance (of the sacrificial work);’ or ‘I place thee along the long expanse (i.e. the skin) for thy (the rice’s) long life!’ 5 See I, 1, 4, 23. ‘ Thus, according to K&ty. or Mahidh., whilst he looks at the ground rice on the skin. I KANDA, 2 ADHYAYA, I BRAHMANA, 22. 41 less hand!’ he says: ‘ May they be well received!’ By ‘for the eye thee!’ he bestows eye-sight on it. Now these (attributes) are those of a living being ; and thus that sacrificial food for the gods is indeed living, is amvzta (ambrosia, or not dead) for the immortals. This is the reason why he thus grinds (the rice). (Whilst) they are grinding the (ground) grains’, (and whilst) they are heating the potsherds,—
3This is the reason why he thus grinds (the rice). (Whilst) they are grinding the (ground) grains’, (and whilst) they are heating the potsherds,— 22. Some one? pours clarified butter (into the Agyasthalt, or butter-pot). Now whatever oblation, in being taken, is announced to a (particular) deity, that belongs to the respective deity, that he takes with a special prayer; but in taking this oblation, to wit, the butter, he does not announce it to any particular deity, and therefore takes it with an undefined formula, viz. with (V4g. S. I, 20): ‘Juice of the great ones art thou!’ For ‘the great ones’ some (take to be) a name for the cows; and their juice indeed it is: for this reason he says, ‘The juice of the great ones art thou!’ And thus, moreover, is some of that (butter) taken with a sacrificial formula: and for this reason also he says, ‘The juice of the great ones art thou!’ ‘ Pimshanti pish/4ni; the grinding of the ground or grinding of flour (pish/a-peshama) is a common expression in later Sanskrit for doing a useless work (‘carrying owls to Athens,’ or ‘coals to Newcastle’). In the present passage, however, the phrase has to be understood, according to Sayama, as meaning ‘ whilst they (the sacrificer’s people) carry on the work of grinding begun by the Adhvaryu.’ * The Agnidhra or somebody else, according to Sfyana ; but according to the Schol. on KAty. II, 5, 9, it is done by the sacrificer himself, who thereupon prepares the veda or bunch of sacrificial grass, tied in the middle, and cut straight at each end, and used for sweeping, &c. Cf. Katy. I, 3, 21-22; II, 5, 9. 42 SATAPATHA-BRAHMANA. SeconD BRAHMANA. 1. He pours (the ground rice) into that which contains the strainers—viz. into a dish (p4trt) on which he has laid the two strainers—with the text (Vag. S. I, 21): ‘At the impulse of the divine Savitrz I pour thee out, with the arms of the Asvins, with the hands of Pdshan!’ The import of this formula is the same (as before, I, 1, 2, 17). 2. He now sits down somewhere inside the altar (vedi)!. Then some one (viz. the Agntdhra) comes with the kneading-water? and brings it to him. He (the Adhvaryu) receives it through the strainers, with the text (V4g. S. I, 21): ‘Let the waters mingle with the plants!’ for thereby the water unites with the plants, viz. with the ground rice,—‘ The plants with the sap!’ for the plants thereby unite with the sap; viz. that ground rice with the water, for water is their sap,—‘ The shining (or wealthy ones) with the moving!’ for the shining ones are the waters, and the moving ones are the plants, and these two are thereby mixed together,—‘ Let the sweet mingle with the sweet!’ whereby he says, ‘let the savoury be mixed with the savoury!’ 3. He then mixes (the two) together, with the text (Vag. S. I, 22): ‘For generation I unite thee!’ for, in order that it (the dough or the sacrificial cake prepared from it) may bring offspring to the sacri-
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.
116. He now puts upon (the west side of) it the wedge * with its point turned towards north, whilst 1 The old families of the Bhrigus and Angiras are frequently mentioned together, and often also in conjunction with the Atharvans: it is indeed to these three families that the native authorities attribute the texts and ritual of the Atharva-veda, or fourth Veda, which is generally referred to in the later Vedic writings under the designation Atharvfagirasas. It is probable that the Bhrigu-Angiras in the above formula of the Vagas. Samhitd are intended as equivalent to the latter term. Cf. Weber, Omina et Portenta, p. 346. * Viz. the Adhvaryu; cf. I, 2, 1, 1. 5 According to the corresponding rule of K&ty4yana (II, 5, 4) I KANDA, 2 ADHYAYA, I BRAHMANA, 18. 39 muttering the text (Vag. S. I, 19): ‘ The stay of the sky art thou!’ that is to say, it represents the atmosphere; for by means of the atmospheric region those two, the sky and the earth, are firmly kept asunder; and for this reason he says, ‘The stay of the sky art thou!’ 17. He then puts the upper mill-stone on (the lower one), with the text (Vag. S. I, 19): ‘A rockborn bowl art thou! May the rock acknowledge thee!’ For this one being smaller is, as it were, the daughter (of the lower mill-stone)!; for this reason he calls it ‘rock-born.’ ‘May the rock acknowledge thee!’ he says, because one of the same kin acknowledges (receives the other): thereby he establishes an understanding between those two millstones, thinking ‘they will not hurt one another!’ This one, as it were, represents the sky; (or) the two mill-stones are, as it were, the two jaws, and the wedge is the tongue: that is why he beats (the mill-stones) with the wedge ?, for it is with the tongue that one speaks. 18. He now pours the rice on (the lower stone), with the text (Vag. S. I, 20): ‘Grain (dhanyam) art thou! do thou gratify (dhi)* the gods!’ for it is and to his commentators (and Mahfdhara on Vag. S. I, 19) and the Black Yagur-veda, he does not lay the wedge on the lower millstone, but inserts it under the west or back-part of the stone, so as to make the latter incline towards east and to steady it. 1 In the Gobhilfya Grzhya-stra II, 1, 16 the upper stone is similarly called ‘the son or child’ of the lower one [dr?‘shatputra], which the editor, Xandrak4nta, interprets as ‘drzshad and its son;’ or optionally, ‘the son of the drshad.’ Cf. Weber, Ind. Stud. V, p. 305 note. ® See I, 1, 4, 13. ® Mahidhara derives dhanya from the root dhi; and apparently allows to it here the double meaning ‘ corn or grain,’ and ‘that which satisfies or pleases.’ 40 SATAPATHA-BRAHMANA. grain; and it is with the intention ‘that it may gratify the gods’ that the rice-oblation is taken.
2® Mahidhara derives dhanya from the root dhi; and apparently allows to it here the double meaning ‘ corn or grain,’ and ‘that which satisfies or pleases.’ 40 SATAPATHA-BRAHMANA. grain; and it is with the intention ‘that it may gratify the gods’ that the rice-oblation is taken. 19. He then grinds it, with the text (V4g. S. I, 20): ‘For out-breathing (I grind) thee! for in-breathing thee! for through-breathing (pervading vital air)! thee! May I impart a long duration to the life (of the sacrificer)?!’ He pours it (the ground rice on the skin), with the text (ib.): ‘May the divine Savityz, the golden-handed, receive thee with a flawless hand?!’ ‘ For his (the sacrificer’s) eye (I look at) thee‘!’ 20. The reason why he thus grinds it, is that the sacrificial food of the gods is living, is amvzta (ambrosia, or not dead) for the immortals. Now with the mortar and pestle, and with the two millstones they kill this rice-offering (haviryag#a). 21. When he now says: ‘For out-breathing thee! for in-breathing thee!’ he thereby again imparts out-breathing and in-breathing (to it), and by saying ‘for through-breathing thee!’ he imparts throughbreathing (to it), By ‘may I impart a long duration to the life !’ he bestows life on it. By ‘may the divine Savitz, the golden-handed, receive thee with a flaw- 1 On the three kinds of breathing, see I, 1, 3, 2-3. ® According to K4ty4yana (II, 5, 7) and Mahidhara, this last formula (‘ May I,’ &c.) should be joined to the one that follows, and pronounced by the Adhvaryu whilst he pours the ground rice on the skin. Mahifdhara interprets it thus: ‘I put thee, (O rice! on the black antelope skin) for (increasing) the life (of the sacrificer) with a view to a long continuance (of the sacrificial work);’ or ‘I place thee along the long expanse (i.e. the skin) for thy (the rice’s) long life!’ 5 See I, 1, 4, 23. ‘ Thus, according to K&ty. or Mahidh., whilst he looks at the ground rice on the skin. I KANDA, 2 ADHYAYA, I BRAHMANA, 22. 41 less hand!’ he says: ‘ May they be well received!’ By ‘for the eye thee!’ he bestows eye-sight on it. Now these (attributes) are those of a living being ; and thus that sacrificial food for the gods is indeed living, is amvzta (ambrosia, or not dead) for the immortals. This is the reason why he thus grinds (the rice). (Whilst) they are grinding the (ground) grains’, (and whilst) they are heating the potsherds,—
3This is the reason why he thus grinds (the rice). (Whilst) they are grinding the (ground) grains’, (and whilst) they are heating the potsherds,— 22. Some one? pours clarified butter (into the Agyasthalt, or butter-pot). Now whatever oblation, in being taken, is announced to a (particular) deity, that belongs to the respective deity, that he takes with a special prayer; but in taking this oblation, to wit, the butter, he does not announce it to any particular deity, and therefore takes it with an undefined formula, viz. with (V4g. S. I, 20): ‘Juice of the great ones art thou!’ For ‘the great ones’ some (take to be) a name for the cows; and their juice indeed it is: for this reason he says, ‘The juice of the great ones art thou!’ And thus, moreover, is some of that (butter) taken with a sacrificial formula: and for this reason also he says, ‘The juice of the great ones art thou!’ ‘ Pimshanti pish/4ni; the grinding of the ground or grinding of flour (pish/a-peshama) is a common expression in later Sanskrit for doing a useless work (‘carrying owls to Athens,’ or ‘coals to Newcastle’). In the present passage, however, the phrase has to be understood, according to Sayama, as meaning ‘ whilst they (the sacrificer’s people) carry on the work of grinding begun by the Adhvaryu.’ * The Agnidhra or somebody else, according to Sfyana ; but according to the Schol. on KAty. II, 5, 9, it is done by the sacrificer himself, who thereupon prepares the veda or bunch of sacrificial grass, tied in the middle, and cut straight at each end, and used for sweeping, &c. Cf. Katy. I, 3, 21-22; II, 5, 9. 42 SATAPATHA-BRAHMANA. SeconD BRAHMANA. 1. He pours (the ground rice) into that which contains the strainers—viz. into a dish (p4trt) on which he has laid the two strainers—with the text (Vag. S. I, 21): ‘At the impulse of the divine Savitrz I pour thee out, with the arms of the Asvins, with the hands of Pdshan!’ The import of this formula is the same (as before, I, 1, 2, 17). 2. He now sits down somewhere inside the altar (vedi)!. Then some one (viz. the Agntdhra) comes with the kneading-water? and brings it to him. He (the Adhvaryu) receives it through the strainers, with the text (V4g. S. I, 21): ‘Let the waters mingle with the plants!’ for thereby the water unites with the plants, viz. with the ground rice,—‘ The plants with the sap!’ for the plants thereby unite with the sap; viz. that ground rice with the water, for water is their sap,—‘ The shining (or wealthy ones) with the moving!’ for the shining ones are the waters, and the moving ones are the plants, and these two are thereby mixed together,—‘ Let the sweet mingle with the sweet!’ whereby he says, ‘let the savoury be mixed with the savoury!’ 3. He then mixes (the two) together, with the text (Vag. S. I, 22): ‘For generation I unite thee!’ for, in order that it (the dough or the sacrificial cake prepared from it) may bring offspring to the sacri-
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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