Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1? On this legend and the one in the Ait. Br. II, 8, but slightly differing from ours, see Max Miller’s History of Ancient Sanskrit Literature, p. 420; A. Weber’s Ind. Streifen, I, p. 55; Haug’s Transl. of the Ait. Br. p.go; J. Muir’s Original Sanskrit Texts, IV, p- 289 note. Professor Max Miller remarks: ‘The drift of this story is most likely that in former times all these victims had been offered. We know it for certain in the case of horses and oxen, though afterwards these sacrifices were discontinued. As to sheep and goats, they were considered proper victims to a still later time. When vegetable offerings took the place of bloody victims, it was clearly the wish of the author of our passage to show that, for certain sacrifices, these rice-cakes were as efficient as the flesh of animals.’ Cf. also II, 1,-4, 3 I KANDA, 2 ADHYAYA, 3 BRAHMANA, 9. 51 efficacy as all those sacrificed animal victims would have for him, so much efficacy has this oblation (of rice &c.) for him who knows this. And thus there is in this oblation also that completeness which they call ‘the fivefold animal sacrifice.’ 8. When it (the rice-cake) still consists of ricemeal, it is the hair’. When he pours water on it, it becomes skin?. When he mixes it, it becomes flesh : for then it becomes consistent; and consistent also is the flesh. When it is baked, it becomes bone: for then it becomes somewhat hard; and hard is the bone. And when he is about to take it off (the fire) and sprinkles it with butter, he changes it into marrow. This is the completeness which they call ‘the fivefold animal sacrifice.’ 9. The man (purusha) whom they had offered up became a mock-man (kim-purusha’). Those two, the horse and the ox, which they had sacrificed, * According to Sayama, because, like the hair of the victim, the particles of the ground rice are minute and numerous. According to Ait. Br. II, 9, on the other hand, the awn or beard of the rice represents the hair; the husks the skin; the minute particles of chaff removed by the final winnowings, the blood ; the ground rice the flesh ; and ‘whatever other substantial part is in the rice’ are the bones of the victim. * « Because it becomes as flexible as skin,’ S&yana. * It is doubtful what particular kind of being the term kimpurusha (depraved man) is here intended to denote. The authors of the St. Petersburg Dictionary, whom Professor Weber follows (Ind. Stud. IX, 246), take it (probably correctly) to denote ‘amonkey.’ Professor Haug, on the other hand, in his translation of the corresponding passage in the Ait. Br. II, 8, thinks ‘the author very likely meant a dwarf, whilst Professor Max Miller (History of Ancient Sanskrit Literature, p. 420) translates it by ‘a savage.’ Perhaps one of the species of apes which particularly resemble man, is intended by it. Cf. Weber, Omina et Portenta, P- 356. E 2 52 SATAPATHA-BRAHMANA.
2420) translates it by ‘a savage.’ Perhaps one of the species of apes which particularly resemble man, is intended by it. Cf. Weber, Omina et Portenta, P- 356. E 2 52 SATAPATHA-BRAHMANA. became a bos gaurus and a gayal (bos gavaeus) respectively. The sheep which they had sacrificed, became a camel. The goat which they had sacrificed, became a sarabha!. For this reason one should not eat (the flesh) of these animals, for these animals are deprived of the sacrificial essence (are impure). FourtH BRAHMANWA. 1, When Indra hurled the thunderbolt at V7ztra, that hurled one became fourfold. Of (three parts of) it the wooden sword (sphya) represents one-third or thereabouts, the sacrificial post one-third or thereabouts, and the chariot one-third or thereabouts. That piece, moreover, with which he struck him, was broken off (srz); and on falling down it became an arrow (sara): hence the designation arrow, because it was broken off. And in this way the thunderbolt became fourfold. 2. In consequence of this, the priests make use of two (of these pieces) at the sacrifice, and men of the military caste (ra4ganyabandhu) also make use of two of them in battle: viz. the priests make use of the sacrificial post and the wooden sword, and the men of the military caste of the chariot and the arrow. 3. Now when he takes up the wooden sword?, he raises that thunderbolt against the wicked, spiteful enemy, even as Indra at that time raised the thunderbolt against V7ztra: that is the reason why he takes the wooden sword. 4. He takes it, with the text (Vag. S. I, 24): ‘At the impulse of the divine Savityz, I take thee with ' A fabulous kind of deer with eight legs, which was supposed to kill elephants and lions. * See note on I, 1, 2, 8. I KANDA, 2 ADHYAYA, 4 BRAHMANA, 7. 53 the arms of the Asvins, with the hands of Pashan; thee that performs sacred rites to the gods!’ Savitvz, namely, is the impeller of the gods: thus he thereby takes that (wooden sword) as one impelled by Savitvz. ‘With the arms of the Asvins, he says, because the Asvins are the two Adhvaryu priests (of the gods) : with their arms he therefore takes it, not with his own. Pdshan is distributer of portions (to the gods): with his hands he therefore takes it, not with his own; for it is the thunderbolt, and no man can hold that: he thus takes it with (the assistance of) the gods. 5. ‘I take (thee) that performs sacred rites to the gods,’ he says, because a sacred rite means a sacrifice: ‘that performs sacrifices to the gods,’ he thereby says. After taking it in his left hand and touching it with his right, he murmurs—by what he murmurs he makes it sharp,—
35. ‘I take (thee) that performs sacred rites to the gods,’ he says, because a sacred rite means a sacrifice: ‘that performs sacrifices to the gods,’ he thereby says. After taking it in his left hand and touching it with his right, he murmurs—by what he murmurs he makes it sharp,— 6. He murmurs (V4yg. S. I, 24): ‘ Thou art Indra’s right arm!’ for Indra’s right arm no doubt is the most powerful one, and for that reason he says: ‘ Thou art Indra’s right arm!’ ‘The thousand-spiked, hundrededged !’ he adds, for a thousand spikes and a hundred edges had that thunderbolt which he hurled at V7ttra: he thereby makes it to be that (thunderbolt). 7. ‘The sharp-edged Vayu (wind) art thou!’ he adds; for that indeed is the sharpest edge, to wit, that (wind) which here blows: for that one sweeps right across these worlds. He thereby makes it sharp. When he (further) says: ‘ The killer of the enemy !’ let him, whether he wishes to exorcise or not, say: ‘The killer of so and so!’ When it has been sharpened, he must not touch either himself or the earth with it: ‘Lest I should hurt either myself or the earth with that sharp thunderbolt, thus he thinks, and for 54 SATAPATHA-BRAHMANA. that reason he does not touch either himself or the earth with it. 8. The gods and the Asuras, both of them sprung from Prag4pati’, were contending for superiority. The gods vanquished the Asuras; and yet these afterwards harassed them again. 9. The gods then said: ‘We do, no doubt, vanquish the Asuras, but nevertheless they afterwards again harass us. How then can we vanquish them so that we need not fight them again ?’ 10. Agni then said: ‘ By fleeing northwards they escape from us.’ By fleeing northwards they had indeed escaped from them. 11. Agni said: ‘I will go round to the northern side, and you will then shut them in from here?; and whilst shutting them in, we will put them down by these (three) worlds; and from what fourth world there is beyond these (three) they will not be able to rise again.’ 12, Agni thereupon went round to the northern side; and they (the other gods) shut them in from here; and whilst shutting them in, they put them down with these (three) worlds; and from what fourth world ! Prag&pati is called the father of the gods and Asuras, I, 5, 3, 2; and they are represented as entering on his inheritance, I, 7, 2, 22; IX, 5,1,12. Not only the gods and Asuras, but also the men derive their origin from Prag@pati, XIV, 8, 2,1. He has created all beings, I, 6, 3, 35; Ait. Br. ITI, 36. 3 T.e. ‘from the sacrificial ground,’ Sayama. It seems doubtful to me whether it does not rather mean ‘ you will then shut them in, or block them up, within that place,’ that is to say, north of the altar, where the utkara, or heap of rubbish, lies. The four worlds by which he puts down the enemies are represented by the loose soil which is dug up by the sphya being flung four separate times at the grass-bush lying on the altar (vedi), and which is then thrown on the utkara.
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.
1? On this legend and the one in the Ait. Br. II, 8, but slightly differing from ours, see Max Miller’s History of Ancient Sanskrit Literature, p. 420; A. Weber’s Ind. Streifen, I, p. 55; Haug’s Transl. of the Ait. Br. p.go; J. Muir’s Original Sanskrit Texts, IV, p- 289 note. Professor Max Miller remarks: ‘The drift of this story is most likely that in former times all these victims had been offered. We know it for certain in the case of horses and oxen, though afterwards these sacrifices were discontinued. As to sheep and goats, they were considered proper victims to a still later time. When vegetable offerings took the place of bloody victims, it was clearly the wish of the author of our passage to show that, for certain sacrifices, these rice-cakes were as efficient as the flesh of animals.’ Cf. also II, 1,-4, 3 I KANDA, 2 ADHYAYA, 3 BRAHMANA, 9. 51 efficacy as all those sacrificed animal victims would have for him, so much efficacy has this oblation (of rice &c.) for him who knows this. And thus there is in this oblation also that completeness which they call ‘the fivefold animal sacrifice.’ 8. When it (the rice-cake) still consists of ricemeal, it is the hair’. When he pours water on it, it becomes skin?. When he mixes it, it becomes flesh : for then it becomes consistent; and consistent also is the flesh. When it is baked, it becomes bone: for then it becomes somewhat hard; and hard is the bone. And when he is about to take it off (the fire) and sprinkles it with butter, he changes it into marrow. This is the completeness which they call ‘the fivefold animal sacrifice.’ 9. The man (purusha) whom they had offered up became a mock-man (kim-purusha’). Those two, the horse and the ox, which they had sacrificed, * According to Sayama, because, like the hair of the victim, the particles of the ground rice are minute and numerous. According to Ait. Br. II, 9, on the other hand, the awn or beard of the rice represents the hair; the husks the skin; the minute particles of chaff removed by the final winnowings, the blood ; the ground rice the flesh ; and ‘whatever other substantial part is in the rice’ are the bones of the victim. * « Because it becomes as flexible as skin,’ S&yana. * It is doubtful what particular kind of being the term kimpurusha (depraved man) is here intended to denote. The authors of the St. Petersburg Dictionary, whom Professor Weber follows (Ind. Stud. IX, 246), take it (probably correctly) to denote ‘amonkey.’ Professor Haug, on the other hand, in his translation of the corresponding passage in the Ait. Br. II, 8, thinks ‘the author very likely meant a dwarf, whilst Professor Max Miller (History of Ancient Sanskrit Literature, p. 420) translates it by ‘a savage.’ Perhaps one of the species of apes which particularly resemble man, is intended by it. Cf. Weber, Omina et Portenta, P- 356. E 2 52 SATAPATHA-BRAHMANA.
2420) translates it by ‘a savage.’ Perhaps one of the species of apes which particularly resemble man, is intended by it. Cf. Weber, Omina et Portenta, P- 356. E 2 52 SATAPATHA-BRAHMANA. became a bos gaurus and a gayal (bos gavaeus) respectively. The sheep which they had sacrificed, became a camel. The goat which they had sacrificed, became a sarabha!. For this reason one should not eat (the flesh) of these animals, for these animals are deprived of the sacrificial essence (are impure). FourtH BRAHMANWA. 1, When Indra hurled the thunderbolt at V7ztra, that hurled one became fourfold. Of (three parts of) it the wooden sword (sphya) represents one-third or thereabouts, the sacrificial post one-third or thereabouts, and the chariot one-third or thereabouts. That piece, moreover, with which he struck him, was broken off (srz); and on falling down it became an arrow (sara): hence the designation arrow, because it was broken off. And in this way the thunderbolt became fourfold. 2. In consequence of this, the priests make use of two (of these pieces) at the sacrifice, and men of the military caste (ra4ganyabandhu) also make use of two of them in battle: viz. the priests make use of the sacrificial post and the wooden sword, and the men of the military caste of the chariot and the arrow. 3. Now when he takes up the wooden sword?, he raises that thunderbolt against the wicked, spiteful enemy, even as Indra at that time raised the thunderbolt against V7ztra: that is the reason why he takes the wooden sword. 4. He takes it, with the text (Vag. S. I, 24): ‘At the impulse of the divine Savityz, I take thee with ' A fabulous kind of deer with eight legs, which was supposed to kill elephants and lions. * See note on I, 1, 2, 8. I KANDA, 2 ADHYAYA, 4 BRAHMANA, 7. 53 the arms of the Asvins, with the hands of Pashan; thee that performs sacred rites to the gods!’ Savitvz, namely, is the impeller of the gods: thus he thereby takes that (wooden sword) as one impelled by Savitvz. ‘With the arms of the Asvins, he says, because the Asvins are the two Adhvaryu priests (of the gods) : with their arms he therefore takes it, not with his own. Pdshan is distributer of portions (to the gods): with his hands he therefore takes it, not with his own; for it is the thunderbolt, and no man can hold that: he thus takes it with (the assistance of) the gods. 5. ‘I take (thee) that performs sacred rites to the gods,’ he says, because a sacred rite means a sacrifice: ‘that performs sacrifices to the gods,’ he thereby says. After taking it in his left hand and touching it with his right, he murmurs—by what he murmurs he makes it sharp,—
35. ‘I take (thee) that performs sacred rites to the gods,’ he says, because a sacred rite means a sacrifice: ‘that performs sacrifices to the gods,’ he thereby says. After taking it in his left hand and touching it with his right, he murmurs—by what he murmurs he makes it sharp,— 6. He murmurs (V4yg. S. I, 24): ‘ Thou art Indra’s right arm!’ for Indra’s right arm no doubt is the most powerful one, and for that reason he says: ‘ Thou art Indra’s right arm!’ ‘The thousand-spiked, hundrededged !’ he adds, for a thousand spikes and a hundred edges had that thunderbolt which he hurled at V7ttra: he thereby makes it to be that (thunderbolt). 7. ‘The sharp-edged Vayu (wind) art thou!’ he adds; for that indeed is the sharpest edge, to wit, that (wind) which here blows: for that one sweeps right across these worlds. He thereby makes it sharp. When he (further) says: ‘ The killer of the enemy !’ let him, whether he wishes to exorcise or not, say: ‘The killer of so and so!’ When it has been sharpened, he must not touch either himself or the earth with it: ‘Lest I should hurt either myself or the earth with that sharp thunderbolt, thus he thinks, and for 54 SATAPATHA-BRAHMANA. that reason he does not touch either himself or the earth with it. 8. The gods and the Asuras, both of them sprung from Prag4pati’, were contending for superiority. The gods vanquished the Asuras; and yet these afterwards harassed them again. 9. The gods then said: ‘We do, no doubt, vanquish the Asuras, but nevertheless they afterwards again harass us. How then can we vanquish them so that we need not fight them again ?’ 10. Agni then said: ‘ By fleeing northwards they escape from us.’ By fleeing northwards they had indeed escaped from them. 11. Agni said: ‘I will go round to the northern side, and you will then shut them in from here?; and whilst shutting them in, we will put them down by these (three) worlds; and from what fourth world there is beyond these (three) they will not be able to rise again.’ 12, Agni thereupon went round to the northern side; and they (the other gods) shut them in from here; and whilst shutting them in, they put them down with these (three) worlds; and from what fourth world ! Prag&pati is called the father of the gods and Asuras, I, 5, 3, 2; and they are represented as entering on his inheritance, I, 7, 2, 22; IX, 5,1,12. Not only the gods and Asuras, but also the men derive their origin from Prag@pati, XIV, 8, 2,1. He has created all beings, I, 6, 3, 35; Ait. Br. ITI, 36. 3 T.e. ‘from the sacrificial ground,’ Sayama. It seems doubtful to me whether it does not rather mean ‘ you will then shut them in, or block them up, within that place,’ that is to say, north of the altar, where the utkara, or heap of rubbish, lies. The four worlds by which he puts down the enemies are represented by the loose soil which is dug up by the sphya being flung four separate times at the grass-bush lying on the altar (vedi), and which is then thrown on the utkara.
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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