Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
167, 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. 3. The dipping-spoon (sruva, masc.) is no other than the breath. This breath passes through (or, goes to) all the limbs, and for that reason the dippingspoon goes to all the offering-spoons (srué, fem.). 4. That guhd further is to him no other than yonder sky, and the upabhvzt this atmosphere, and the dhruvaé this same (earth). Now it is from this (earth) that all the worlds originate: and from the dhruvé, therefore, the whole sacrifice proceeds. 5. The dipping-spoon then is no other than that blowing one (the wind); it is this that sweeps across all these worlds: and for that reason the sruva goes to all the offering-spoons. 6. Now when this sacrifice is being performed, it is performed for the gods, the seasons, and the metres (or sacred texts). To the gods belongs what sacrificial food there is, to wit, king Soma and the sacrificial cake: all this he takes, while announcing it with the formula, ‘1 take thee, agreeable to so and so!’ for thus it becomes theirs. 7. And whatever oblations of butter are taken, they are taken for the seasons and the metres. Every one of them he takes in the form of butter without announcing it (to any particular deity). In the guht he takes of it four times (with the sruva from the pot), in the upabhvzt eight times?. 8. Now when he takes of it four times (with the sruva) in the guhd, he takes it for the seasons, since 1 He takes butter in the guhft and upabhrs't by four or eight ladlings with the dipping-spoon. As we learn further on, the quantity taken in the guhA, by ladling four times, should exceed that in the upabhrit, although the latter requires eight ladlings. Cf. Katy. II, 7, 13. 80 SATAPATHA-BRAHMANA. : he takes it for the fore-offerings’, and the fore-offerings are the seasons: all this he takes in the form of butter without making any announcement, in order to avoid sameness; for if he were to take it with the formulas ‘For Spring (I take) thee!’ ‘For Summer—thee!’ he would commit (the fault of) a repetition?: he therefore takes it in the form of butter without making any announcement. g. When, on the other hand, he takes eight times (with the sruva) in the upabh7zt, he takes it for the metres’, since it is for the after-offerings! that he takes it; and the after-offerings are the metres: all this he takes in the form of butter without making any announcement, in order to avoid sameness; for were he to take it with the formulas ‘For the Gayatri—thee!’ ‘For the Trishtubh—thee!’ he would commit a repetition: he therefore takes it in the form of butter without making any announcement. 10. Again, when he takes four times(with the sruva)
210. Again, when he takes four times(with the sruva) 1 On the pray 4gas, or oblations of clarified butter introductory to, and the anuy4gas, oblations of the same material made subsequently to, the chief sacrifice, see I, 5, 3, 1 seq., and I, 8, 2, 1 seq. 2 Repetition of one and the same sacrificial act on the same day is to be avoided, as far as possible. The repetition in the present case would consist in his announcing the butter-oblations to the several deities in the same way as he has done in regard to the riceportions. See I, 1, 2, 17-18. 5 On the frequent symbolical employment of the metres in the ritual, as the embodiment of supreme harmony and the efficacy of prayer, see Weber, Ind. Stud. VIII, 8 seq. The three principal Vedic metres are the gayatri (three times eight syllables), the trish/ubh (four times eleven syllables), and the gagat? (four times twelve syllables); and three anuy 4gas there are at these sacrifices, viz. to the barhis or sacrificial grass, to Narfsamsa and Agni Svishfakrit respectively. In the present instance (see par. 16) the trishfubh and gagati metres are taken together as one, and as a fourth is added the anush/ubh (four times eight syllables). I KANDA, 3 ADHYAYA, 2 BRAHMANA, 14. 81 in the dhruvéA, he takes it for the whole sacrifice, and all this he takes in the form of butter without making any announcement. To whom indeed should he announce it, since he cuts it off for all the deities ? He therefore takes it in the form of butter without making any announcement. 11. Now the sacrificer stands behind the guha, and he who means evil to him stands behind the upabhvzt. The eater stands behind the guha, and what (or, he who) is to be eaten stands behind the upabhrzt. And the guh4, indeed, is the eater, and the upabhz?zt is that which is to be eaten. In the guhd he takes four times (with the sruva), and in the upabhzzt eight times. 12. Now when he takes four times (butter) in the guht, he thereby makes the eater more limited, smaller; and when he takes eight times in the upabhvzt, he makes that which is to be eaten more unlimited, more abundant: for a flourishing condition indeed exists where the eater is smaller and that which is to be eaten more abundant. 13. In taking four times in the guh4, he takes (altogether) more butter, and in taking eight times in the upabhz?t he takes less butter. 14. For when, in taking four .times (butter with the sruva) in the guh4, he takes more butter, he thereby, in making the eater more limited, smaller, imparts vigour and strength to him. And when, in taking eight times in the upabhzzt, he takes less butter, he thereby, in making that which (or, him who) is to be eaten more unlimited, more abundant, makes it (or, him) vigourless and weaker. And thus a king who has established himself among a numberless people, subdues them even from a single dwelling, [12] G 82 SATAPATHA-BRAHMANA.
3And thus a king who has established himself among a numberless people, subdues them even from a single dwelling, [12] G 82 SATAPATHA-BRAHMANA. and takes possession of whatever he likes': with that very same energy (the Adhvaryu acts) when he takes a greater quantity of butter in the guhQ. Now what he takes in the guhf, that he offers with the guha; and what he takes in the upabhrzt, that also he offers with the guha. 15. And in reference to this point they say: ‘Wherefore then is he to take it in the upabhr¢t, if he does not offer it with the upabhvzt?’ Now, ifhe were to offer it with the upa bhret, those subjects-(of the king) would assuredly become separated from him, nor would there be either an eater or what is to be eaten. When, on the other hand, he pours (the butter) together and thus offers it with the guhd, thereby the people pay tribute to the Kshatriya. Hence by what he takes in the upabhrzt, the Vaisya (man of the people), under the rule of the Kshatriya, becomes possessed of cattle; and when he pours (the butter) together and offers it with the guh4d, thereby the Kshatriya, whenever he likes, says, ‘ Hallo Vaisya, just bring to me what thou hast stored away!’ Thus he both subdues him and obtains possession of anything he wishes by dint of this very energy. 16. These butter-portions, then, are taken for the metres. Now what he takes in the guhd (by ladling) four times (with the sruva), that he takes for the gdyatr!; and what he takes in the upabhrzt (by ladling) eight times, that he takes for the trish/ubh and gagati; and what he takes in the dhruva (by 1 Tasmfd uta ragip4ram visam pravasy4py ekavesmanaiva (‘by one who has a single dwelling, i.e. by himself, Sayama) ginati tvad yathé tvat kamayate tatha sakate. The MS. of the K4nva text has: ‘Tasm&t kshatriyo rfagotép4rad visam pravas4ya ginati tvad yatha tva(t) kamayate tat karoti.’ I KANDA, 3 ADHYAYA, 3 BRAHMAMA, I. 83 ladling) four times, that he takes for the anush¢ubh. For the anush¢ubh is speech, and from speech all this (universe) springs: hence it is from the dhruvA that the whole sacrifice originates. The anush‘ubh also is this (earth), and from it all this (universe) originates: hence it is from the dhruva4 that the whole sacrifice originates. 17. He takes (butter with the sruva), with the text (V4g. S. I, 31), ‘Verily, thou art the favourite resort (or, dainty) of the gods!’ He thereby makes that butter the most favourite resort of the gods: for this reason he says, ‘verily, thou art the favourite resort of the gods!’—‘ An unassailable means of worship!’ the butter is indeed a thunderbolt: therefore he says, ‘an unassailable means of worship!’
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.
167, 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. 3. The dipping-spoon (sruva, masc.) is no other than the breath. This breath passes through (or, goes to) all the limbs, and for that reason the dippingspoon goes to all the offering-spoons (srué, fem.). 4. That guhd further is to him no other than yonder sky, and the upabhvzt this atmosphere, and the dhruvaé this same (earth). Now it is from this (earth) that all the worlds originate: and from the dhruvé, therefore, the whole sacrifice proceeds. 5. The dipping-spoon then is no other than that blowing one (the wind); it is this that sweeps across all these worlds: and for that reason the sruva goes to all the offering-spoons. 6. Now when this sacrifice is being performed, it is performed for the gods, the seasons, and the metres (or sacred texts). To the gods belongs what sacrificial food there is, to wit, king Soma and the sacrificial cake: all this he takes, while announcing it with the formula, ‘1 take thee, agreeable to so and so!’ for thus it becomes theirs. 7. And whatever oblations of butter are taken, they are taken for the seasons and the metres. Every one of them he takes in the form of butter without announcing it (to any particular deity). In the guht he takes of it four times (with the sruva from the pot), in the upabhvzt eight times?. 8. Now when he takes of it four times (with the sruva) in the guhd, he takes it for the seasons, since 1 He takes butter in the guhft and upabhrs't by four or eight ladlings with the dipping-spoon. As we learn further on, the quantity taken in the guhA, by ladling four times, should exceed that in the upabhrit, although the latter requires eight ladlings. Cf. Katy. II, 7, 13. 80 SATAPATHA-BRAHMANA. : he takes it for the fore-offerings’, and the fore-offerings are the seasons: all this he takes in the form of butter without making any announcement, in order to avoid sameness; for if he were to take it with the formulas ‘For Spring (I take) thee!’ ‘For Summer—thee!’ he would commit (the fault of) a repetition?: he therefore takes it in the form of butter without making any announcement. g. When, on the other hand, he takes eight times (with the sruva) in the upabh7zt, he takes it for the metres’, since it is for the after-offerings! that he takes it; and the after-offerings are the metres: all this he takes in the form of butter without making any announcement, in order to avoid sameness; for were he to take it with the formulas ‘For the Gayatri—thee!’ ‘For the Trishtubh—thee!’ he would commit a repetition: he therefore takes it in the form of butter without making any announcement. 10. Again, when he takes four times(with the sruva)
210. Again, when he takes four times(with the sruva) 1 On the pray 4gas, or oblations of clarified butter introductory to, and the anuy4gas, oblations of the same material made subsequently to, the chief sacrifice, see I, 5, 3, 1 seq., and I, 8, 2, 1 seq. 2 Repetition of one and the same sacrificial act on the same day is to be avoided, as far as possible. The repetition in the present case would consist in his announcing the butter-oblations to the several deities in the same way as he has done in regard to the riceportions. See I, 1, 2, 17-18. 5 On the frequent symbolical employment of the metres in the ritual, as the embodiment of supreme harmony and the efficacy of prayer, see Weber, Ind. Stud. VIII, 8 seq. The three principal Vedic metres are the gayatri (three times eight syllables), the trish/ubh (four times eleven syllables), and the gagat? (four times twelve syllables); and three anuy 4gas there are at these sacrifices, viz. to the barhis or sacrificial grass, to Narfsamsa and Agni Svishfakrit respectively. In the present instance (see par. 16) the trishfubh and gagati metres are taken together as one, and as a fourth is added the anush/ubh (four times eight syllables). I KANDA, 3 ADHYAYA, 2 BRAHMANA, 14. 81 in the dhruvéA, he takes it for the whole sacrifice, and all this he takes in the form of butter without making any announcement. To whom indeed should he announce it, since he cuts it off for all the deities ? He therefore takes it in the form of butter without making any announcement. 11. Now the sacrificer stands behind the guha, and he who means evil to him stands behind the upabhvzt. The eater stands behind the guha, and what (or, he who) is to be eaten stands behind the upabhrzt. And the guh4, indeed, is the eater, and the upabhz?zt is that which is to be eaten. In the guhd he takes four times (with the sruva), and in the upabhzzt eight times. 12. Now when he takes four times (butter) in the guht, he thereby makes the eater more limited, smaller; and when he takes eight times in the upabhvzt, he makes that which is to be eaten more unlimited, more abundant: for a flourishing condition indeed exists where the eater is smaller and that which is to be eaten more abundant. 13. In taking four times in the guh4, he takes (altogether) more butter, and in taking eight times in the upabhz?t he takes less butter. 14. For when, in taking four .times (butter with the sruva) in the guh4, he takes more butter, he thereby, in making the eater more limited, smaller, imparts vigour and strength to him. And when, in taking eight times in the upabhzzt, he takes less butter, he thereby, in making that which (or, him who) is to be eaten more unlimited, more abundant, makes it (or, him) vigourless and weaker. And thus a king who has established himself among a numberless people, subdues them even from a single dwelling, [12] G 82 SATAPATHA-BRAHMANA.
3And thus a king who has established himself among a numberless people, subdues them even from a single dwelling, [12] G 82 SATAPATHA-BRAHMANA. and takes possession of whatever he likes': with that very same energy (the Adhvaryu acts) when he takes a greater quantity of butter in the guhQ. Now what he takes in the guhf, that he offers with the guha; and what he takes in the upabhrzt, that also he offers with the guha. 15. And in reference to this point they say: ‘Wherefore then is he to take it in the upabhr¢t, if he does not offer it with the upabhvzt?’ Now, ifhe were to offer it with the upa bhret, those subjects-(of the king) would assuredly become separated from him, nor would there be either an eater or what is to be eaten. When, on the other hand, he pours (the butter) together and thus offers it with the guhd, thereby the people pay tribute to the Kshatriya. Hence by what he takes in the upabhrzt, the Vaisya (man of the people), under the rule of the Kshatriya, becomes possessed of cattle; and when he pours (the butter) together and offers it with the guh4d, thereby the Kshatriya, whenever he likes, says, ‘ Hallo Vaisya, just bring to me what thou hast stored away!’ Thus he both subdues him and obtains possession of anything he wishes by dint of this very energy. 16. These butter-portions, then, are taken for the metres. Now what he takes in the guhd (by ladling) four times (with the sruva), that he takes for the gdyatr!; and what he takes in the upabhrzt (by ladling) eight times, that he takes for the trish/ubh and gagati; and what he takes in the dhruva (by 1 Tasmfd uta ragip4ram visam pravasy4py ekavesmanaiva (‘by one who has a single dwelling, i.e. by himself, Sayama) ginati tvad yathé tvat kamayate tatha sakate. The MS. of the K4nva text has: ‘Tasm&t kshatriyo rfagotép4rad visam pravas4ya ginati tvad yatha tva(t) kamayate tat karoti.’ I KANDA, 3 ADHYAYA, 3 BRAHMAMA, I. 83 ladling) four times, that he takes for the anush¢ubh. For the anush¢ubh is speech, and from speech all this (universe) springs: hence it is from the dhruvA that the whole sacrifice originates. The anush‘ubh also is this (earth), and from it all this (universe) originates: hence it is from the dhruva4 that the whole sacrifice originates. 17. He takes (butter with the sruva), with the text (V4g. S. I, 31), ‘Verily, thou art the favourite resort (or, dainty) of the gods!’ He thereby makes that butter the most favourite resort of the gods: for this reason he says, ‘verily, thou art the favourite resort of the gods!’—‘ An unassailable means of worship!’ the butter is indeed a thunderbolt: therefore he says, ‘an unassailable means of worship!’
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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