Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The 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. 1 KANDA, 2 ADHYAYA, 4 BRAHMANA, I5. 55 there is beyond these (three) they did not rise again. Now this same (expulsion of the Asuras) is virtually the same act as the flinging away of the grass-bush?. 13. The Agntdhra goes round to the north, for he is virtually the same person as Agni himself. The Adhvaryu then shuts them in from here; and whilst shutting them in, he puts them down by means of these (three) worlds; and from what fourth world there is beyond these (three) they do not rise again. Thus now also they do not rise again, for by the same means by which the gods kept them off, the priests now also keep them off during the sacrifice. 14. And whoever has evil designs upon the sacrificer and hates him, him he thereby puts down by means of these (three) worlds, and what fourth world there is beyond these. And in putting him down with these (three) worlds, and what fourth world there is beyond these, he flings everything away from this (earth), for on it all these worlds rest: for what would he fling away, if he were to fling (the gtass-bush) away with the words, ‘The air I throw away, the heaven I throw away!’ therefore he flings everything away from this (earth)*. 15. Thereupon, after putting the grass-bush between?, he flings (the wooden sword at it). ‘Lest I 1 The ceremony called stambayagus (-harazam) consists in ‘the throwing away of the grass-bush after cutting it by the (flinging of the) wooden sword, with the simultaneous reciting of Yagustexts’ [yagurmantrako darbhah stambayaguh, takka stambarfipam sphyena bhittvotkaradese haret, Say., Taitt. S. I, 1, 9). 2 Thig passage, in which the author seems to argue against some other ritualistic authority, is not quite clear to me. The Taitt. Br. has, ‘from the atmosphere he drives him away (by the second throw), from the sky he drives him away (by the third throw). 3 That is, between himself, or the wooden sword, and the altar. According to KAty. II, 6,15, he lays the grass-bush down on the 56 SATAPATHA-BRAHMANA, should injure the earth with this sharp thunderbolt!’ thus (he thinks, and) for that reason he flings after putting the grass-bush between.
23 That is, between himself, or the wooden sword, and the altar. According to KAty. II, 6,15, he lays the grass-bush down on the 56 SATAPATHA-BRAHMANA, should injure the earth with this sharp thunderbolt!’ thus (he thinks, and) for that reason he flings after putting the grass-bush between. 16. He flings it, with the text (Vag. S.I, 25): ‘O earth, that affordest the place for making offerings to the gods! may I not injure the root of thy plant!’ He thereby makes her, as it were, with roots remaining in her’. Whilst he takes up (the earth dug up by the sword), he thus addresses her: ‘May I not injure the roots of thy plants !’—And in further saying, ‘Go to the fold, the abode of the cows!’ when he is about to throw it away (on the heap of rubbish), he causes it not to forsake him; for that which is within the fold? does not forsake him: for that reason he says, ‘Go to the fold, the abode of the cows!’— He further says (whilst looking at the hole in the ground): ‘May the sky rain on thee!’ Wherever, in digging into her, they wound and injure her— water being (a means of) expiation—that he thereby expiates by the water which is (a means of) expiation; that he thereby makes good by means of the water : that is the reason why he says: ‘ May the sky rain on thee !’—‘Tie him down, O divine Savitz, to the furthest end of the earth!’ he says (whilst throwing on the heap of rubbish the soil dug up); he thus altar with its top pointing northwards, with the text: ‘The armour of the earth art thou!’ 1 S4yana explains it by uttaramfl4m iva karoti; ‘prithivim uparibhag4vasthitamflayukt4m iva’ (?‘ with the roots remaining in its (the earth’s) upper part, or surface’), Cf. also Sdy. on Taitt. S. I, 1, 9 (p. 155). * The Taitt. Br. (III, 2, 9, 3) identifies the fold (pen, stable) with the metres (? which enclose the altar in the shape of the first set of lines), cf. Sat. Br. I, 2, 5,6 seq. This identification rests on the double meaning of go (in gosthanam) as ‘ cow’ and ‘ metre,’ 1 KANDA, 2 ADHYAYA, 4 BRAHMANA, 18. 57 says to the divine Savitvz: ‘Tie him down to blind darkness!’ when he says ‘to the furthest end of the earth,—‘ With a hundred fetters!’ by this he means to say, ‘so that he cannot free himself.—‘ Him who hates us and whom we hate, do not release from there!’ Whether or not he wishes to exorcise, let him say: ‘So and so... do not release from there!’ 17. He then throws (the wooden sword) a second time, with the text (V4g. S. I, 26): ‘May I drive Araru away from the earth, the place of offerings!’ Araru}, namely, was an Asura and Rakshas. Him the gods drove away from this (earth), and in the same way he (the Adhvaryu) thereby drives him away from this (earth). He adds (whilst repeating the several corresponding acts): ‘Go to the fold, the abode of the cows! May the sky rain on thee! Tie him down, O divine Savitz, to the furthest end of the earth, with a hundred fetters, him who hates us and whom we hate, do not release him from there !’
3He adds (whilst repeating the several corresponding acts): ‘Go to the fold, the abode of the cows! May the sky rain on thee! Tie him down, O divine Savitz, to the furthest end of the earth, with a hundred fetters, him who hates us and whom we hate, do not release him from there !’ 18. The Agntdhra presses it down (on the heap of rubbish), with the text (Vag. S. I, 26): ‘O Araru! thou shalt not fly up to heaven!’ For when the gods drove away Araru, the Asura-Rakshas, he wished to fly up to heaven. Agni pressed him down, saying, ‘O Araru, thou shalt not fly up to heaven!’ and he did not fly up to heaven. In the same way the 1 Of this demon we have no further particulars except that in Rig-veda X, 99, 10, he is said to have four feet; see also Taitt. Br. III, 2,9, 4.8eq. Perhaps there is some connection between Araru and the Arurmaghas in Ait. Br. VII, 28, and the Arunmukhas in Kaushft. Up. 3, 1; both of them enemies of Indra. Cf. M. Haug’s and Max Miller's translations of these works; and Weber, Ind. Stud. I, 411. 58 SATAPATHA-BRAHMANA. Adhvaryu thereby cuts him off from this world, and the Agntdhra from the side of heaven. That is the reason why he does this. 19. He then throws (the wooden sword) a third time, with the text (Vg. S. I, 26): ‘Let thy drop not spring up to the sky!’ Her (the earth’s) drop no doubt is that moisture of hers upon which the creatures subsist. ‘Let this thine (moisture) not fly away to the sky!’ he thereby says.—He adds (whilst again repeating the several acts): ‘Go to the fold, the abode of the cows! May the sky rain on thee! Tie him down, O divine Savitvz, to the furthest end of the earth, with a hundred fetters, him who hates us and whom we hate, do not release him from there!’ 20. Three times he throws it, with the sacrificial formula (Yagus); for three are these worlds, and with these worlds he thereby puts him (the evil spirit) down. And what these worlds are, that in truth is the Yagus: for that reason he throws it thrice with the sacrificial formula. 21. Silently (he throws) a fourth time*, What fourth world there may or may not be beyond these (three), by that one he thereby drives away the spiteful enemy. For uncertain indeed is what fourth world there may or may not be beyond these (three); and uncertain also is what (is done) silently: for that reason (he throws) silently a fourth time. 2 In the corresponding passage of the Black Yagus (Taitt. Br. III, 2, 9, 5 seq.) the Adhvaryu is represented as driving the enemy away from the four worlds by throwing the sword four times. * When, together with the dug-out soil, he throws the grass-bush on the heap of rubbish. Katy. II, 6, 24. I KANDA, 2 ADHYAYA, 5 BRAHMAMA, 5. 59 Firth BRAHMANA. 1. The gods and the Asuras, both of them sprung from PragApati, were contending for superiority. Then the gods were worsted, and the Asuras thought: ‘ To us alone assuredly belongs this world!’
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.
1The 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. 1 KANDA, 2 ADHYAYA, 4 BRAHMANA, I5. 55 there is beyond these (three) they did not rise again. Now this same (expulsion of the Asuras) is virtually the same act as the flinging away of the grass-bush?. 13. The Agntdhra goes round to the north, for he is virtually the same person as Agni himself. The Adhvaryu then shuts them in from here; and whilst shutting them in, he puts them down by means of these (three) worlds; and from what fourth world there is beyond these (three) they do not rise again. Thus now also they do not rise again, for by the same means by which the gods kept them off, the priests now also keep them off during the sacrifice. 14. And whoever has evil designs upon the sacrificer and hates him, him he thereby puts down by means of these (three) worlds, and what fourth world there is beyond these. And in putting him down with these (three) worlds, and what fourth world there is beyond these, he flings everything away from this (earth), for on it all these worlds rest: for what would he fling away, if he were to fling (the gtass-bush) away with the words, ‘The air I throw away, the heaven I throw away!’ therefore he flings everything away from this (earth)*. 15. Thereupon, after putting the grass-bush between?, he flings (the wooden sword at it). ‘Lest I 1 The ceremony called stambayagus (-harazam) consists in ‘the throwing away of the grass-bush after cutting it by the (flinging of the) wooden sword, with the simultaneous reciting of Yagustexts’ [yagurmantrako darbhah stambayaguh, takka stambarfipam sphyena bhittvotkaradese haret, Say., Taitt. S. I, 1, 9). 2 Thig passage, in which the author seems to argue against some other ritualistic authority, is not quite clear to me. The Taitt. Br. has, ‘from the atmosphere he drives him away (by the second throw), from the sky he drives him away (by the third throw). 3 That is, between himself, or the wooden sword, and the altar. According to KAty. II, 6,15, he lays the grass-bush down on the 56 SATAPATHA-BRAHMANA, should injure the earth with this sharp thunderbolt!’ thus (he thinks, and) for that reason he flings after putting the grass-bush between.
23 That is, between himself, or the wooden sword, and the altar. According to KAty. II, 6,15, he lays the grass-bush down on the 56 SATAPATHA-BRAHMANA, should injure the earth with this sharp thunderbolt!’ thus (he thinks, and) for that reason he flings after putting the grass-bush between. 16. He flings it, with the text (Vag. S.I, 25): ‘O earth, that affordest the place for making offerings to the gods! may I not injure the root of thy plant!’ He thereby makes her, as it were, with roots remaining in her’. Whilst he takes up (the earth dug up by the sword), he thus addresses her: ‘May I not injure the roots of thy plants !’—And in further saying, ‘Go to the fold, the abode of the cows!’ when he is about to throw it away (on the heap of rubbish), he causes it not to forsake him; for that which is within the fold? does not forsake him: for that reason he says, ‘Go to the fold, the abode of the cows!’— He further says (whilst looking at the hole in the ground): ‘May the sky rain on thee!’ Wherever, in digging into her, they wound and injure her— water being (a means of) expiation—that he thereby expiates by the water which is (a means of) expiation; that he thereby makes good by means of the water : that is the reason why he says: ‘ May the sky rain on thee !’—‘Tie him down, O divine Savitz, to the furthest end of the earth!’ he says (whilst throwing on the heap of rubbish the soil dug up); he thus altar with its top pointing northwards, with the text: ‘The armour of the earth art thou!’ 1 S4yana explains it by uttaramfl4m iva karoti; ‘prithivim uparibhag4vasthitamflayukt4m iva’ (?‘ with the roots remaining in its (the earth’s) upper part, or surface’), Cf. also Sdy. on Taitt. S. I, 1, 9 (p. 155). * The Taitt. Br. (III, 2, 9, 3) identifies the fold (pen, stable) with the metres (? which enclose the altar in the shape of the first set of lines), cf. Sat. Br. I, 2, 5,6 seq. This identification rests on the double meaning of go (in gosthanam) as ‘ cow’ and ‘ metre,’ 1 KANDA, 2 ADHYAYA, 4 BRAHMANA, 18. 57 says to the divine Savitvz: ‘Tie him down to blind darkness!’ when he says ‘to the furthest end of the earth,—‘ With a hundred fetters!’ by this he means to say, ‘so that he cannot free himself.—‘ Him who hates us and whom we hate, do not release from there!’ Whether or not he wishes to exorcise, let him say: ‘So and so... do not release from there!’ 17. He then throws (the wooden sword) a second time, with the text (V4g. S. I, 26): ‘May I drive Araru away from the earth, the place of offerings!’ Araru}, namely, was an Asura and Rakshas. Him the gods drove away from this (earth), and in the same way he (the Adhvaryu) thereby drives him away from this (earth). He adds (whilst repeating the several corresponding acts): ‘Go to the fold, the abode of the cows! May the sky rain on thee! Tie him down, O divine Savitz, to the furthest end of the earth, with a hundred fetters, him who hates us and whom we hate, do not release him from there !’
3He adds (whilst repeating the several corresponding acts): ‘Go to the fold, the abode of the cows! May the sky rain on thee! Tie him down, O divine Savitz, to the furthest end of the earth, with a hundred fetters, him who hates us and whom we hate, do not release him from there !’ 18. The Agntdhra presses it down (on the heap of rubbish), with the text (Vag. S. I, 26): ‘O Araru! thou shalt not fly up to heaven!’ For when the gods drove away Araru, the Asura-Rakshas, he wished to fly up to heaven. Agni pressed him down, saying, ‘O Araru, thou shalt not fly up to heaven!’ and he did not fly up to heaven. In the same way the 1 Of this demon we have no further particulars except that in Rig-veda X, 99, 10, he is said to have four feet; see also Taitt. Br. III, 2,9, 4.8eq. Perhaps there is some connection between Araru and the Arurmaghas in Ait. Br. VII, 28, and the Arunmukhas in Kaushft. Up. 3, 1; both of them enemies of Indra. Cf. M. Haug’s and Max Miller's translations of these works; and Weber, Ind. Stud. I, 411. 58 SATAPATHA-BRAHMANA. Adhvaryu thereby cuts him off from this world, and the Agntdhra from the side of heaven. That is the reason why he does this. 19. He then throws (the wooden sword) a third time, with the text (Vg. S. I, 26): ‘Let thy drop not spring up to the sky!’ Her (the earth’s) drop no doubt is that moisture of hers upon which the creatures subsist. ‘Let this thine (moisture) not fly away to the sky!’ he thereby says.—He adds (whilst again repeating the several acts): ‘Go to the fold, the abode of the cows! May the sky rain on thee! Tie him down, O divine Savitvz, to the furthest end of the earth, with a hundred fetters, him who hates us and whom we hate, do not release him from there!’ 20. Three times he throws it, with the sacrificial formula (Yagus); for three are these worlds, and with these worlds he thereby puts him (the evil spirit) down. And what these worlds are, that in truth is the Yagus: for that reason he throws it thrice with the sacrificial formula. 21. Silently (he throws) a fourth time*, What fourth world there may or may not be beyond these (three), by that one he thereby drives away the spiteful enemy. For uncertain indeed is what fourth world there may or may not be beyond these (three); and uncertain also is what (is done) silently: for that reason (he throws) silently a fourth time. 2 In the corresponding passage of the Black Yagus (Taitt. Br. III, 2, 9, 5 seq.) the Adhvaryu is represented as driving the enemy away from the four worlds by throwing the sword four times. * When, together with the dug-out soil, he throws the grass-bush on the heap of rubbish. Katy. II, 6, 24. I KANDA, 2 ADHYAYA, 5 BRAHMAMA, 5. 59 Firth BRAHMANA. 1. The gods and the Asuras, both of them sprung from PragApati, were contending for superiority. Then the gods were worsted, and the Asuras thought: ‘ To us alone assuredly belongs this world!’
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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