Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1II, 6, 43. * Men, on the other hand, subsist on what is bestowed on them from yonder world. Taitt. S. III, 2, 9, 7; Taitt. Br. Il, 2, 7, 3. I KANDA, 3 ADHYAYA, I BRAHMANA, I. 67 should we sacrifice, since those who sacrifice become more sinful, and those who sacrifice not become righteous ?’ 26. Brthaspati Angirasa then said, ‘What we have heard of as produced! for the gods that is this sacrifice, that is to say, the cooked oblations and the prepared altar; therewith you have performed while touching: that is why you have become more sinful. Sacrifice therefore without touching, for thus you will become righteous!’ How long ?’ they asked. ‘Till the spreading o* the sacrificial grass (on the altar),’ he said. By the sacrificial grass, namely, it (the altar) becomes appeased. If, therefore, before the spreading of the sacrificial grass anything were to fall on it, let him only remove it at the time when he spreads the sacrificial grass ; for when they spread the sacrificial grass, then they also step on it with the foot. He who knowing this sacrifices without touching, becomes indeed righteous: let him therefore sacrifice, without touching (the altar and oblations). Tuirp ApnuyAya. First BRAHMANA. 1. He (the Agntdhra) now brushes the spoons # (with the grass-ends). The reason why he brushes 1 Parishitam, which SAyama interprets by parigr¢hftam, ‘hedged round’ [? ‘set apart’]. The Kava MS. reads parishutam. * Besides the Agnihotra-havan!, or milk ladle used at the morning and evening oblations (see p. 11, note 2; and II, 3, 1,17), three different srué or offering-spoons are used, viz. the guhf, upabhr/t, and dhruva. They are made each of a different kind of wood, of an arm’s length (or, according to others, a cubit long), with a bowl of the shape and size of the hand, and a hole cut through the bark and front side of the bowl and fitted with a spout some eight or nine inches long, and shaped like a goose’s bill. The sruva or dipping-spoon, on the other hand, chiefly used for ladling the clarified F 2 68 SATAPATHA-BRAHMANA, the spoons is that the course! pursued among the gods is in accordance with that pursued among men. Now, when the serving up of food is at hand among men,— 2. They rinse the vessels, and having rinsed them, they serve up the food with them: in the same way is treated the sacrifice to the gods, that is to say, the cooked oblations and the prepared altar; and those vessels of theirs, the sacrificial spoons. 3. Now, when he brushes (the spoons), he in reality rinses them, thinking, ‘with these rinsed ones I will proceed.’ He thereby rinses them with two substances for the gods, and with one for men; viz. with water and the brahman (spirit of worship) for the gods,—for the water is (represented by) the sacrificial grass*, and the brahman (by) the sacrificial formula ;—and with one for men, that is with water alone: and thus this takes place separately’. 4. He, in the first place, takes the dipping-spoon
24. He, in the first place, takes the dipping-spoon butter (or milk) from the butter vessel into the offering-spoons, is of khadira wood (Acacia Catechu), a cubit long, with a round bowl measuring a thumb’s joint across, and without a spout. In our text the term srué is used both in the general sense of ‘spoon’ and in the narrower one of ‘ offering-spoon,’ as distinguished from the sruva or ‘dipping-spoon.’ 1 The brushing of the spoons is here compared with the rinsing of vessels preparatory to their being used for serving up the food. At the same time, we shall see further on (I, 8, 3, 26—27) that the two principal offering-spoons, the guhfi and upabhr‘t, are looked upon as yoke-fellows, they being the two horses that are supposed to convey the sacrifice (and consequently the sacrificer himself) to the world of the gods; hence this process of cleaning also corresponds to the rubbing down of the horses preparatory to the setting out of the sacrificer on his progress to the world of the gods. * See I, 1, 3, 5. * It is doubtful to me whether this last passage merely refers to the several spoons, or whether it refers to the symbolical meaning I KANDA, 3 ADHYAYA, I BRAHMANA, 6. 69 (sruva, masc.) and makes it hot (on the Garhapatya fire), with either of the texts (V4g.S. I, 29), ‘Scorched is the Rakshas, scorched are the enemies!’ or, ‘Burnt out is the Rakshas, burnt out are the enemies!’ 5. For when the gods were performing sacrifice they were afraid of a disturbance on the part of the Asuras and Rakshas. Hence by this means he, from the very opening of the sacrifice, expels from here the evil spirits, the Rakshas}. 6. He brushes it thus inside with the (grass-)tops (cut off from the grass in tying the veda), with the text (Vag. S. I, 29),‘Not sharp? art thou, (but yet) a destroyer of the enemies!’ he says this in order that it may unceasingly destroy the enemies of the sacrificer. Further, ‘Thee, the food-abounding (masc.), I cleanse for the kindling of food#!’— ‘thee that art suitable for the sacrifice, I cleanse for the sacrifice,’ he thereby says. In the same way he brushes all the spoons, saying, ‘Thee, the foodabounding (fem.)...,’ in the case of the offering-spoon (srué, fem.). The pr4sitraharaza‘ (he brushes) silently. of the wiping with sacrificial grass and the accompanying formula. In the latter case it might mean: ‘and thus that (act) becomes different (i.e. has a different significance).’ 1 Cf. 1,1, 2, 3, and note. * A-nisita, ‘not sharpened,’ from s4 (so), ‘to sharpen’ (thus also Mahidh.). If, however, anuparata, ‘unceasing,’ in the text is intended by the author to explain anisita, he would seem to identify the root s& with s4 (so), ‘to bring to an end, to finish.’ The spoon is sharpened by the wiping, cf. Taitt. Br. III, 3, 1, 1.
3If, however, anuparata, ‘unceasing,’ in the text is intended by the author to explain anisita, he would seem to identify the root s& with s4 (so), ‘to bring to an end, to finish.’ The spoon is sharpened by the wiping, cf. Taitt. Br. III, 3, 1, 1. * Vagedhy4yai, ‘for the lighting (brightening) of the sacrifice (by means of the butter which is poured into the fire), the sacrifice being the food of the gods,’ Mahfdh. The St. Petersburg Dictionary suggests vagety4yai, ‘thee, the courser, I wipe for the race!’ Cf. p. 68, note 1. ‘The prasitraharaza is a pan of khadira wood, either 70 SATAPATHA-BRAHMANA, 7. Inside he brushes with the (grass-)tops thus (viz. from the handle to the top, or in a forward, eastward direction from himself); outside with the lower (grass-)ends thus (viz. in the opposite or backward direction, towards himself)?: for thus (viz. in the former way) goes the out-breathing, and thus (in the opposite way) the in-breathing. Thereby he obtains out-breathing and in-breathing (for the sacrificer): hence these hairs (on the upper side of the elbow) point that way, and these (on the lower side) point that way *%. 8. Each time he has brushed and heated (a spoon), he hands it (to the Adhvaryu). Just as, after having rinsed (the eating vessels) while touching them, one would finally rinse them without touching them, so here: for this reason he hands over each (spoon) after heating it®. square or round (? oval, of the shape of a cow’s ear, Say.; of the shape of a mirror, Katy.), used for holding the Brahman’s portion (prasitra) of the sacrificial cake. According to KAty. II, 6, 49, the sr’tavad4nam (cake-cutter) and (purod4sa-)p4trf (cakedish) also have to be cleaned on this occasion. 1 While brushing the spoons he stands east of the Ahavantya fire-house, looking toward east. The way of brushing, prescribed by the Black Yagus (Taitt. Br. III, 3, 1, 3-4; comm. on Taitt. S. I, 1, 10), seems to be more complicated. * Viz. the former (‘aratner uparibh4gasya lom4ni’), according to Sayama, point in a forward direction (away from the body), and the latter (‘prsh‘habhagasya lom4ni’) in a backward direction. The Taitt. Br. III, 3, 1, 4 has ‘on the elbow (aratnau) the hairs above (point) forward, those below backward,’ which Sdyana (Taitt. S.I, 1, 1, 10) explains by ‘the short hairs above the wrist (? manibandh4éd firdhvam) are forward-pointed (préamukha), but those below are backward-pointed (pratyamé).’ * That is to say, the heating of the spoons corresponds to the usual final rinsing of household vessels with water without touching them. Sayama. 1 KAWDA, 3 ADHYAYA, I BRAHMANA, 12. 71
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.
1II, 6, 43. * Men, on the other hand, subsist on what is bestowed on them from yonder world. Taitt. S. III, 2, 9, 7; Taitt. Br. Il, 2, 7, 3. I KANDA, 3 ADHYAYA, I BRAHMANA, I. 67 should we sacrifice, since those who sacrifice become more sinful, and those who sacrifice not become righteous ?’ 26. Brthaspati Angirasa then said, ‘What we have heard of as produced! for the gods that is this sacrifice, that is to say, the cooked oblations and the prepared altar; therewith you have performed while touching: that is why you have become more sinful. Sacrifice therefore without touching, for thus you will become righteous!’ How long ?’ they asked. ‘Till the spreading o* the sacrificial grass (on the altar),’ he said. By the sacrificial grass, namely, it (the altar) becomes appeased. If, therefore, before the spreading of the sacrificial grass anything were to fall on it, let him only remove it at the time when he spreads the sacrificial grass ; for when they spread the sacrificial grass, then they also step on it with the foot. He who knowing this sacrifices without touching, becomes indeed righteous: let him therefore sacrifice, without touching (the altar and oblations). Tuirp ApnuyAya. First BRAHMANA. 1. He (the Agntdhra) now brushes the spoons # (with the grass-ends). The reason why he brushes 1 Parishitam, which SAyama interprets by parigr¢hftam, ‘hedged round’ [? ‘set apart’]. The Kava MS. reads parishutam. * Besides the Agnihotra-havan!, or milk ladle used at the morning and evening oblations (see p. 11, note 2; and II, 3, 1,17), three different srué or offering-spoons are used, viz. the guhf, upabhr/t, and dhruva. They are made each of a different kind of wood, of an arm’s length (or, according to others, a cubit long), with a bowl of the shape and size of the hand, and a hole cut through the bark and front side of the bowl and fitted with a spout some eight or nine inches long, and shaped like a goose’s bill. The sruva or dipping-spoon, on the other hand, chiefly used for ladling the clarified F 2 68 SATAPATHA-BRAHMANA, the spoons is that the course! pursued among the gods is in accordance with that pursued among men. Now, when the serving up of food is at hand among men,— 2. They rinse the vessels, and having rinsed them, they serve up the food with them: in the same way is treated the sacrifice to the gods, that is to say, the cooked oblations and the prepared altar; and those vessels of theirs, the sacrificial spoons. 3. Now, when he brushes (the spoons), he in reality rinses them, thinking, ‘with these rinsed ones I will proceed.’ He thereby rinses them with two substances for the gods, and with one for men; viz. with water and the brahman (spirit of worship) for the gods,—for the water is (represented by) the sacrificial grass*, and the brahman (by) the sacrificial formula ;—and with one for men, that is with water alone: and thus this takes place separately’. 4. He, in the first place, takes the dipping-spoon
24. He, in the first place, takes the dipping-spoon butter (or milk) from the butter vessel into the offering-spoons, is of khadira wood (Acacia Catechu), a cubit long, with a round bowl measuring a thumb’s joint across, and without a spout. In our text the term srué is used both in the general sense of ‘spoon’ and in the narrower one of ‘ offering-spoon,’ as distinguished from the sruva or ‘dipping-spoon.’ 1 The brushing of the spoons is here compared with the rinsing of vessels preparatory to their being used for serving up the food. At the same time, we shall see further on (I, 8, 3, 26—27) that the two principal offering-spoons, the guhfi and upabhr‘t, are looked upon as yoke-fellows, they being the two horses that are supposed to convey the sacrifice (and consequently the sacrificer himself) to the world of the gods; hence this process of cleaning also corresponds to the rubbing down of the horses preparatory to the setting out of the sacrificer on his progress to the world of the gods. * See I, 1, 3, 5. * It is doubtful to me whether this last passage merely refers to the several spoons, or whether it refers to the symbolical meaning I KANDA, 3 ADHYAYA, I BRAHMANA, 6. 69 (sruva, masc.) and makes it hot (on the Garhapatya fire), with either of the texts (V4g.S. I, 29), ‘Scorched is the Rakshas, scorched are the enemies!’ or, ‘Burnt out is the Rakshas, burnt out are the enemies!’ 5. For when the gods were performing sacrifice they were afraid of a disturbance on the part of the Asuras and Rakshas. Hence by this means he, from the very opening of the sacrifice, expels from here the evil spirits, the Rakshas}. 6. He brushes it thus inside with the (grass-)tops (cut off from the grass in tying the veda), with the text (Vag. S. I, 29),‘Not sharp? art thou, (but yet) a destroyer of the enemies!’ he says this in order that it may unceasingly destroy the enemies of the sacrificer. Further, ‘Thee, the food-abounding (masc.), I cleanse for the kindling of food#!’— ‘thee that art suitable for the sacrifice, I cleanse for the sacrifice,’ he thereby says. In the same way he brushes all the spoons, saying, ‘Thee, the foodabounding (fem.)...,’ in the case of the offering-spoon (srué, fem.). The pr4sitraharaza‘ (he brushes) silently. of the wiping with sacrificial grass and the accompanying formula. In the latter case it might mean: ‘and thus that (act) becomes different (i.e. has a different significance).’ 1 Cf. 1,1, 2, 3, and note. * A-nisita, ‘not sharpened,’ from s4 (so), ‘to sharpen’ (thus also Mahidh.). If, however, anuparata, ‘unceasing,’ in the text is intended by the author to explain anisita, he would seem to identify the root s& with s4 (so), ‘to bring to an end, to finish.’ The spoon is sharpened by the wiping, cf. Taitt. Br. III, 3, 1, 1.
3If, however, anuparata, ‘unceasing,’ in the text is intended by the author to explain anisita, he would seem to identify the root s& with s4 (so), ‘to bring to an end, to finish.’ The spoon is sharpened by the wiping, cf. Taitt. Br. III, 3, 1, 1. * Vagedhy4yai, ‘for the lighting (brightening) of the sacrifice (by means of the butter which is poured into the fire), the sacrifice being the food of the gods,’ Mahfdh. The St. Petersburg Dictionary suggests vagety4yai, ‘thee, the courser, I wipe for the race!’ Cf. p. 68, note 1. ‘The prasitraharaza is a pan of khadira wood, either 70 SATAPATHA-BRAHMANA, 7. Inside he brushes with the (grass-)tops thus (viz. from the handle to the top, or in a forward, eastward direction from himself); outside with the lower (grass-)ends thus (viz. in the opposite or backward direction, towards himself)?: for thus (viz. in the former way) goes the out-breathing, and thus (in the opposite way) the in-breathing. Thereby he obtains out-breathing and in-breathing (for the sacrificer): hence these hairs (on the upper side of the elbow) point that way, and these (on the lower side) point that way *%. 8. Each time he has brushed and heated (a spoon), he hands it (to the Adhvaryu). Just as, after having rinsed (the eating vessels) while touching them, one would finally rinse them without touching them, so here: for this reason he hands over each (spoon) after heating it®. square or round (? oval, of the shape of a cow’s ear, Say.; of the shape of a mirror, Katy.), used for holding the Brahman’s portion (prasitra) of the sacrificial cake. According to KAty. II, 6, 49, the sr’tavad4nam (cake-cutter) and (purod4sa-)p4trf (cakedish) also have to be cleaned on this occasion. 1 While brushing the spoons he stands east of the Ahavantya fire-house, looking toward east. The way of brushing, prescribed by the Black Yagus (Taitt. Br. III, 3, 1, 3-4; comm. on Taitt. S. I, 1, 10), seems to be more complicated. * Viz. the former (‘aratner uparibh4gasya lom4ni’), according to Sayama, point in a forward direction (away from the body), and the latter (‘prsh‘habhagasya lom4ni’) in a backward direction. The Taitt. Br. III, 3, 1, 4 has ‘on the elbow (aratnau) the hairs above (point) forward, those below backward,’ which Sdyana (Taitt. S.I, 1, 1, 10) explains by ‘the short hairs above the wrist (? manibandh4éd firdhvam) are forward-pointed (préamukha), but those below are backward-pointed (pratyamé).’ * That is to say, the heating of the spoons corresponds to the usual final rinsing of household vessels with water without touching them. Sayama. 1 KAWDA, 3 ADHYAYA, I BRAHMANA, 12. 71
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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