Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1In other respects also it differs considerably from the order followed by our author. I KANDA, 3 ADHYAYA, I BRAHMANA, 21. 75 ground), he (the Agntdhra) carries it eastwards. In the case of one whose Ahavantya fire is used for the cooking, he (now in the first place) puts it on the Ahavantya, thinking, ‘My oblation shall be entirely cooked on the Ahavantya?!’ The reason why he first puts it thereon (viz. on the GAarhapatya) is, because he will have to make the wife look at it: for it would not be proper, if he were to take it (from the Ahavantya) to the west in the midst of the performance, for the purpose of making the wife look at it; and if he were not to let the wife look at it at all, he would thereby exclude her from the sacrifice. And in this way, then, he does not exclude the (sacrificer’s) wife from the sacrifice: therefore he does not take it eastwards till after melting it close by the wife (on the Garhapatya), and making her look at it. In the case of one who (through death or from other causes) has not his wife with him, he puts it from the very beginning on the Ahavaniya. He then takes it again from thence and puts it down within the altar. 21. Here now they say,—‘ He must not place it within the altar; for from that (butter) they make the oblation to the wives of the gods?: he therefore excludes the wives of the gods from the company (of 1 According to the ritual of the Black Yagus, the butter, after the sacrificer’s wife has looked at it, is again heated on the GArhapatya fire, in order to remove the impurity which has thereby been imparted to it. 3 The patnisamy4gas are four oblations of butter to Soma, Tvashiri, the wives of the gods, and Agni Grshapati respectively, made at the end of these sacrifices. See I, 9, 2,1. It would seem that, according to the ritual of the Black Yagus, the butter is not put on the altar, but on a line drawn with the wooden sword north of the altar. See p. 74, note 2, 76 SATAPATHA-BRAHMANA. their husbands)?, and thereby his (the sacrificer’s) wife becomes dissatisfied with her own husband.’ Yagaavalkya, however, said in reference to this point, ‘Let it be so as it has been prescribed for the wife ! who would care whether his wife may consort with other men??’ ‘As the altar is (part of the) sacrifice, and the butter is (part of the) sacrifice, I will build up the sacrifice from out of the sacrifice!’ thus thinking, let him place it within the altar. 22. The two strainers are lying in the sprinkling water. He takes them from thence and purifies (ut-pf) the butter with them. Now one of them is related to the wind (that blows) upwards (utpavana)*, so that he thereby makes it (the butter) sacrificially pure. 23. He clarifies it, with the text (V4g. S. I, 31), ‘By the impulse of Savitzz I purify thee with a flawless purifier (strainer), with the rays of the sun!’ The meaning (of this formula) is the same (as before).
223. He clarifies it, with the text (V4g. S. I, 31), ‘By the impulse of Savitzz I purify thee with a flawless purifier (strainer), with the rays of the sun!’ The meaning (of this formula) is the same (as before). 24. He then purifies the sprinkling water with the strainers covered with butter, with the text (Vay. S. 1 Avasabhasé karoti=avagataganasamiha’ karoti, Say.; the gods are supposed to be assembled around the altar (cf. I, 3, 3, 8): hence by placing the butter, from which the oblations to the wives of the gods are to be made, within the altar, the Adhvaryu would separate the wives from their husbands. * T am not quite certain as to whether this last scornful remark is really to be assigned to Yagfiavalkya. The K4ézva text has,— YAgiiavalkya, however, said, ‘Let him place it within the altar !’ thus he said. ‘Let it be so as it has been prescribed for the wife,’ thus (thinking) let him place it, whether or not she consort with other men. ; 5 Probably the same as ud-4na (breathing upwards or inspiration), which one of the strainers is said to represent in I, 1, 3, 2. See also I, 1, 3, 6; Taitt. Br. III, 3, 4, 4. The St. Petersburg Dictionary proposes the meaning ‘an implement for cleaning’ for utpavana in this passage. I KANDA, 3 ADHYAYA, I BRAHMANA, 26. 77 I, 31), ‘By the impulse of Savitzz I purify you (O waters) with a flawless purifier, with the rays of the sun!’ The meaning is the same (as before). 25. The reason why he purifies the sprinkling water with the strainers covered with butter is, that he thereby puts milk into the water, and that the milk thereby (becomes) beneficial? in the water, for, when it rains, plants are thereby produced ; and on eating the plants and drinking the water, vital fluid (serum) results therefrom: and thus (he does this) in order to supply the vital fluid (of the sacrificer). 26. He then looks down on the butter. Here now some make the sacrificer look down. YAg#avalkya, however, said in reference to this point,—‘ Why do not (the sacrificers) themselves become (act as) Adhvaryu priests ? and why do not they (the sacrificers) themselves recite when far higher blessings are prayed for?? How can these (people) possibly have faith in this?? Whatever blessing the officiating priests invoke during the sacrifice that is for the benefit of the sacrificer alone.’ The Adhvaryu should accordingly look down on it.’ 1 A play on the word hitam, which means both ‘put, placed,’ and ‘beneficial, salutary.’
3Whatever blessing the officiating priests invoke during the sacrifice that is for the benefit of the sacrificer alone.’ The Adhvaryu should accordingly look down on it.’ 1 A play on the word hitam, which means both ‘put, placed,’ and ‘beneficial, salutary.’ 3 The K4nva text has as follows,—Here now some make the sacrificer eye it, arguing, ‘whatever blessing (resides therein) that he should himself pray for.’ Y4Agviavalkya, however, said in reference to this point, ‘Why then does not he himself become Adhvaryu? and why does he not recite (the solemn prayers of the Hotr? priest), and that when they pray for higher blessing? Whatever blessing the priests invoke at the sacrifice, that they invoke for the sacrificer alone ;’ thus he said. The Adhvaryu, therefore, should look down on it. * Tesh4m sikhindm atraivavekshanam yagam4nenaiva kartavyam iti kasm4t karan4t sraddh4 gAté, evam tam sraddham prahasya, Say. The Kaava text omits this derisive remark. 78 SATAPATHA-BRAHMANA. 27. He looks down on it. The eye assuredly is the truth, for the eye is indeed the truth. If, therefore, two persons were to come disputing with each other and saying, ‘I have seen it!’ ‘I have heard it!” we should believe him who said, ‘I have seen it!’ and not the other: hence he thereby causes it (the butter) to increase by means of the truth. 28. He looks down on it, with the text (Vag. S. I, 31), ‘Lustrous art thou! resplendent art thou! immortal (or, ambrosia) art thou!’ That prayer is indeed true, for that (butter) is lustrous, it is resplendent, it is immortal: hence he thereby causes it to increase by that (prayer) which is true. SEcoND BRAHMANA. 1. Now the sacrifice is the man. The sacrifice is the man for the reason that the man spreads (performs) it; and that in being spread it is made of exactly the same extent as the man?: this is the reason why the sacrifice is the man. 2. The guha (spoon) further belongs to that (manshaped sacrifice) and so does the upabhvzt; and the dhruv4? represents its trunk. Now it is from the 1 The sacrifice is the representation of the sacrificer himself; and hence its dimensions are to be those of a man, viz. the altar (vedi) on its western side is to measure a fathom, or space between the extreme ends of the outstretched arms (? of the sacrificer), which is supposed to be equal to the size of a man; see I, 2, 5, 14. Originally these measurements were no doubt relative to the size of the sacrificer; but it is doubtful whether this was still the case at the time of our author. * For a description of these spoons, see p. 67, note 2. The guha is supposed to represent the right, and the upabhr‘t the left arm, and the dhruvé the trunk. I KANDA, 3 ADHYAYA, 2 BRAHMANA, 8, 79 trunk that all these limbs proceed, and for this reason the entire sacrifice proceeds from the dhruvaé.
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.
1In other respects also it differs considerably from the order followed by our author. I KANDA, 3 ADHYAYA, I BRAHMANA, 21. 75 ground), he (the Agntdhra) carries it eastwards. In the case of one whose Ahavantya fire is used for the cooking, he (now in the first place) puts it on the Ahavantya, thinking, ‘My oblation shall be entirely cooked on the Ahavantya?!’ The reason why he first puts it thereon (viz. on the GAarhapatya) is, because he will have to make the wife look at it: for it would not be proper, if he were to take it (from the Ahavantya) to the west in the midst of the performance, for the purpose of making the wife look at it; and if he were not to let the wife look at it at all, he would thereby exclude her from the sacrifice. And in this way, then, he does not exclude the (sacrificer’s) wife from the sacrifice: therefore he does not take it eastwards till after melting it close by the wife (on the Garhapatya), and making her look at it. In the case of one who (through death or from other causes) has not his wife with him, he puts it from the very beginning on the Ahavaniya. He then takes it again from thence and puts it down within the altar. 21. Here now they say,—‘ He must not place it within the altar; for from that (butter) they make the oblation to the wives of the gods?: he therefore excludes the wives of the gods from the company (of 1 According to the ritual of the Black Yagus, the butter, after the sacrificer’s wife has looked at it, is again heated on the GArhapatya fire, in order to remove the impurity which has thereby been imparted to it. 3 The patnisamy4gas are four oblations of butter to Soma, Tvashiri, the wives of the gods, and Agni Grshapati respectively, made at the end of these sacrifices. See I, 9, 2,1. It would seem that, according to the ritual of the Black Yagus, the butter is not put on the altar, but on a line drawn with the wooden sword north of the altar. See p. 74, note 2, 76 SATAPATHA-BRAHMANA. their husbands)?, and thereby his (the sacrificer’s) wife becomes dissatisfied with her own husband.’ Yagaavalkya, however, said in reference to this point, ‘Let it be so as it has been prescribed for the wife ! who would care whether his wife may consort with other men??’ ‘As the altar is (part of the) sacrifice, and the butter is (part of the) sacrifice, I will build up the sacrifice from out of the sacrifice!’ thus thinking, let him place it within the altar. 22. The two strainers are lying in the sprinkling water. He takes them from thence and purifies (ut-pf) the butter with them. Now one of them is related to the wind (that blows) upwards (utpavana)*, so that he thereby makes it (the butter) sacrificially pure. 23. He clarifies it, with the text (V4g. S. I, 31), ‘By the impulse of Savitzz I purify thee with a flawless purifier (strainer), with the rays of the sun!’ The meaning (of this formula) is the same (as before).
223. He clarifies it, with the text (V4g. S. I, 31), ‘By the impulse of Savitzz I purify thee with a flawless purifier (strainer), with the rays of the sun!’ The meaning (of this formula) is the same (as before). 24. He then purifies the sprinkling water with the strainers covered with butter, with the text (Vay. S. 1 Avasabhasé karoti=avagataganasamiha’ karoti, Say.; the gods are supposed to be assembled around the altar (cf. I, 3, 3, 8): hence by placing the butter, from which the oblations to the wives of the gods are to be made, within the altar, the Adhvaryu would separate the wives from their husbands. * T am not quite certain as to whether this last scornful remark is really to be assigned to Yagfiavalkya. The K4ézva text has,— YAgiiavalkya, however, said, ‘Let him place it within the altar !’ thus he said. ‘Let it be so as it has been prescribed for the wife,’ thus (thinking) let him place it, whether or not she consort with other men. ; 5 Probably the same as ud-4na (breathing upwards or inspiration), which one of the strainers is said to represent in I, 1, 3, 2. See also I, 1, 3, 6; Taitt. Br. III, 3, 4, 4. The St. Petersburg Dictionary proposes the meaning ‘an implement for cleaning’ for utpavana in this passage. I KANDA, 3 ADHYAYA, I BRAHMANA, 26. 77 I, 31), ‘By the impulse of Savitzz I purify you (O waters) with a flawless purifier, with the rays of the sun!’ The meaning is the same (as before). 25. The reason why he purifies the sprinkling water with the strainers covered with butter is, that he thereby puts milk into the water, and that the milk thereby (becomes) beneficial? in the water, for, when it rains, plants are thereby produced ; and on eating the plants and drinking the water, vital fluid (serum) results therefrom: and thus (he does this) in order to supply the vital fluid (of the sacrificer). 26. He then looks down on the butter. Here now some make the sacrificer look down. YAg#avalkya, however, said in reference to this point,—‘ Why do not (the sacrificers) themselves become (act as) Adhvaryu priests ? and why do not they (the sacrificers) themselves recite when far higher blessings are prayed for?? How can these (people) possibly have faith in this?? Whatever blessing the officiating priests invoke during the sacrifice that is for the benefit of the sacrificer alone.’ The Adhvaryu should accordingly look down on it.’ 1 A play on the word hitam, which means both ‘put, placed,’ and ‘beneficial, salutary.’
3Whatever blessing the officiating priests invoke during the sacrifice that is for the benefit of the sacrificer alone.’ The Adhvaryu should accordingly look down on it.’ 1 A play on the word hitam, which means both ‘put, placed,’ and ‘beneficial, salutary.’ 3 The K4nva text has as follows,—Here now some make the sacrificer eye it, arguing, ‘whatever blessing (resides therein) that he should himself pray for.’ Y4Agviavalkya, however, said in reference to this point, ‘Why then does not he himself become Adhvaryu? and why does he not recite (the solemn prayers of the Hotr? priest), and that when they pray for higher blessing? Whatever blessing the priests invoke at the sacrifice, that they invoke for the sacrificer alone ;’ thus he said. The Adhvaryu, therefore, should look down on it. * Tesh4m sikhindm atraivavekshanam yagam4nenaiva kartavyam iti kasm4t karan4t sraddh4 gAté, evam tam sraddham prahasya, Say. The Kaava text omits this derisive remark. 78 SATAPATHA-BRAHMANA. 27. He looks down on it. The eye assuredly is the truth, for the eye is indeed the truth. If, therefore, two persons were to come disputing with each other and saying, ‘I have seen it!’ ‘I have heard it!” we should believe him who said, ‘I have seen it!’ and not the other: hence he thereby causes it (the butter) to increase by means of the truth. 28. He looks down on it, with the text (Vag. S. I, 31), ‘Lustrous art thou! resplendent art thou! immortal (or, ambrosia) art thou!’ That prayer is indeed true, for that (butter) is lustrous, it is resplendent, it is immortal: hence he thereby causes it to increase by that (prayer) which is true. SEcoND BRAHMANA. 1. Now the sacrifice is the man. The sacrifice is the man for the reason that the man spreads (performs) it; and that in being spread it is made of exactly the same extent as the man?: this is the reason why the sacrifice is the man. 2. The guha (spoon) further belongs to that (manshaped sacrifice) and so does the upabhvzt; and the dhruv4? represents its trunk. Now it is from the 1 The sacrifice is the representation of the sacrificer himself; and hence its dimensions are to be those of a man, viz. the altar (vedi) on its western side is to measure a fathom, or space between the extreme ends of the outstretched arms (? of the sacrificer), which is supposed to be equal to the size of a man; see I, 2, 5, 14. Originally these measurements were no doubt relative to the size of the sacrificer; but it is doubtful whether this was still the case at the time of our author. * For a description of these spoons, see p. 67, note 2. The guha is supposed to represent the right, and the upabhr‘t the left arm, and the dhruvé the trunk. I KANDA, 3 ADHYAYA, 2 BRAHMANA, 8, 79 trunk that all these limbs proceed, and for this reason the entire sacrifice proceeds from the dhruvaé.
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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