Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
17. Further, ‘O Agni, thee, that brightly shines !’ the eye, assuredly, shines: the eye he accordingly kindles by this (the seventh verse). 8. Further, ‘Agni we choose for messenger,— what central breath there is (in the body), that he kindles with this (the eighth verse): that one indeed is the internal motive force of the breathings ; from it (two) others tend upwards, and from it (two) others tend downwards, for it is indeed the internal motive force. And whosoever knows that internal motive force of the breathings, him they regard as the internal motive force.' 1 *That (region) wide and glorious’ (do thou obtain for us) ; but the author takes przthu srav4yyam as ‘that widely hearing one’ or ‘the wide hearing.’ Sayana, on Taitt. S. II, 5, 8, interprets it by ‘that (holy work) which is extended and worthy of being heard by the gods.’ 2 He apparently takes fdenya in an active sense. 122 SATAPATHA-BRAHMANA. 9. Further, ‘The flaming-locked, him we adore!’ the flaming-locked, doubtless, is the sisna, for it is that organ which chiefly burns (torments) him who is endowed with it: the sisna he accordingly kindles by this (the ninth verse). 10. Further, ‘O Agni, worshipped, thou art lit!’ what downward breathing there is that he kindles with this (the tenth verse); ‘make offerings, do reverence!’ with this (the eleventh verse) he kindles the entire body from the nails to the hair. 11. And if any one were to curse this one (the Hotvz) at the (recitation of the) first kindling verse, then he (the Hotvz) should say to him, ‘Thereby thou hast put thine own out-breathing into the fire: by that out-breathing of thine shalt thou undergo suffering !’ for this is what would take place. 12. If any one were to curse him at the second (verse), he should say to him, ‘Thereby thou hast put thine own in-breathing into the fire: by that inbreathing of thine shalt thou undergo suffering !’ for this is what would take place. 13. If any one were to curse him at the third (verse), he should say to him, ‘Thereby thou hast put thine own up-breathing into the fire: by that up-breathing of thine shalt thou undergo suffering!’ for this is what would take place. 14. If any one were to curse him at the fourth (verse), he should say to him, ‘Thereby thou hast put thine own ear into the fire: by that ear of thine shalt thou undergo suffering, thou shalt become deaf!’ for this is what would take place. 15. If any one were to curse him at the fifth (verse), he should say to him, ‘Thereby thou hast put thine own voice into the fire: by that voice of I KAWDA, 4 ADHYAYA, 3 BRAHMANA, 21. 123 thine shalt thou undergo suffering, thou shalt become dumb!’ for this is what would take place.
215. If any one were to curse him at the fifth (verse), he should say to him, ‘Thereby thou hast put thine own voice into the fire: by that voice of I KAWDA, 4 ADHYAYA, 3 BRAHMANA, 21. 123 thine shalt thou undergo suffering, thou shalt become dumb!’ for this is what would take place. 16. If any one were to curse him at the sixth (verse), he should say to him, ‘Thereby thou hast put thine own mind into the fire: by that mind of thine shalt thou undergo suffering, thou shalt move about as one possessed with the (demon) “mind-stealer,” as one deranged in mind!’ for this is what would take place. 17. If any one were to curse him at the seventh (verse), he should say to him, ‘Thereby thou hast put thine own eye into the fire: by that eye of thine shalt thou undergo suffering, thou shalt become blind!’ for this is what would take place. 18. If any one were to curse him at the eighth (verse), he should say to him, ‘Thereby thou hast put thine own central breath into the fire: by that central breath of thine shalt thou undergo suffering, thou shalt expire and die!’ for this is what would take place. 19. If any one were to curse him at the ninth (verse), he should say to him, ‘Thereby thou hast put thine own organ into the fire: by that organ of thine shalt thou undergo suffering, thou shalt become emasculate!’ for this is what would take place. 20. If any one were to curse him at the tenth (verse), he should say to him, ‘Thereby thou hast put thine own down-breathing into the fire: by that down-breathing of thine shalt thou undergo suffering, thou shalt die from constipation!’ for this is what would take place. 21. If any one were to curse him at the eleventh (verse), he should say to him, ‘Thereby thou hast 124 SATAPATHA-BRAHMANA. put thine entire body into the fire: with that entire body of thine shalt thou undergo suffering, thou shalt swiftly pass to yonder world!’ for this is what would take place. 22. For in like manner as one undergoes suffering on approaching the fire that has been kindled by means of the kindling verses, so also does one undergo suffering for cursing a priest (brahmama) who knows and recites the kindling verses. Fourtu BrAHMANA. 1. That same fire, then, they have kindled, (thinking), ‘In it, when kindled, we will sacrifice to the gods.’ In it, indeed, he makes these two first oblations! to Mind and Speech (or, Voice); for mind and speech, when yoked together, convey the sacrifice to the gods. 2. Now, what is performed (with formulas, pronounced) in a low voice, by that the mind conveys the sacrifice to the gods; and what is performed (with formulas) distinctly uttered by speech, by that the speech conveys the sacrifice to the gods. And thus takes place here a twofold performance, whereby
3Now, what is performed (with formulas, pronounced) in a low voice, by that the mind conveys the sacrifice to the gods; and what is performed (with formulas) distinctly uttered by speech, by that the speech conveys the sacrifice to the gods. And thus takes place here a twofold performance, whereby 1 Viz. the two 4gh4ras, or pourings (libations) of butter. The first libation, which belongs to Pragpati, is made by the Adhvaryu, while seated north of the fire, immediately after the commencement of the pravara, in a continuous line from west to east, on the north part of the fire. The second libation (cf. note on I, 4, 5, 3) is made by the Adhvaryu while standing on the south side, in the same way on the southern part of the fire. According to some authorities of the Black Yagus ritual (quoted by Hillebrandt, Neu und Vollm. pp. 80, 86) the sacrificer pronounces the anumantrazas, ‘For Pragapati is this, not for me: thou art the mind of Pragapati!’ and ‘Indra’s voice (speech) art thou: enter into me with the voice, with Indra’s power |’ over the two libations respectively. I KANDA, 4 ADHYAYA, 4 BRAHMAMA, 8. 125 he gratifies these two, thinking, ‘gratified and pleased, these two shall convey the sacrifice to the gods.’ 3. With the dipping-spoon (sruva, m.) he makes that libation (of clarified butter) which he makes for the mind; for the mind (manas, n.!) is male, and male is the sruva. 4. With the offering-spoon (srué, f.) he makes that libation which he makes for speech (v4é, f.); for speech is female, and female is the srué. 5. Silently (without a formula) and even without ‘svaha (hail)!’ he makes that libation which he makes for the mind; for undefined (or indistinct) is the mind, and undefined is what takes place silently. 6. With a mantra he makes that libation which he makes for speech; for distinct is speech, and distinct is the formula. ‘ 7. Sitting he makes that libation which he makes for the mind, and standing that which he makes for speech. Mind and speech, when yoked together, assuredly convey the sacrifice to the gods. But when one of two yoke-fellows is smaller (than the other) they give him a shoulder-piece?. Now speech is indeed smaller than mind; for mind is by far the more unlimited, and speech is by far the more limited (of the two); hence he thereby (by standing) gives a shoulder-piece to speech, and as wellmatched yoke-fellows these two now convey the sacrifice to the gods: for speech, therefore, he sprinkles while standing. 8. Now the gods, when they were performing sacrifice, were afraid of a disturbance on the part 1 Upavaha(m.; upavahas, n., Kava rec.), explained by Sayana as a piece of wood inserted under the yoke (and on the neck of an ox) in order to make it level with the height of the yoke-fellow. 126 SATAPATHA-BRAHMANA.
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.
17. Further, ‘O Agni, thee, that brightly shines !’ the eye, assuredly, shines: the eye he accordingly kindles by this (the seventh verse). 8. Further, ‘Agni we choose for messenger,— what central breath there is (in the body), that he kindles with this (the eighth verse): that one indeed is the internal motive force of the breathings ; from it (two) others tend upwards, and from it (two) others tend downwards, for it is indeed the internal motive force. And whosoever knows that internal motive force of the breathings, him they regard as the internal motive force.' 1 *That (region) wide and glorious’ (do thou obtain for us) ; but the author takes przthu srav4yyam as ‘that widely hearing one’ or ‘the wide hearing.’ Sayana, on Taitt. S. II, 5, 8, interprets it by ‘that (holy work) which is extended and worthy of being heard by the gods.’ 2 He apparently takes fdenya in an active sense. 122 SATAPATHA-BRAHMANA. 9. Further, ‘The flaming-locked, him we adore!’ the flaming-locked, doubtless, is the sisna, for it is that organ which chiefly burns (torments) him who is endowed with it: the sisna he accordingly kindles by this (the ninth verse). 10. Further, ‘O Agni, worshipped, thou art lit!’ what downward breathing there is that he kindles with this (the tenth verse); ‘make offerings, do reverence!’ with this (the eleventh verse) he kindles the entire body from the nails to the hair. 11. And if any one were to curse this one (the Hotvz) at the (recitation of the) first kindling verse, then he (the Hotvz) should say to him, ‘Thereby thou hast put thine own out-breathing into the fire: by that out-breathing of thine shalt thou undergo suffering !’ for this is what would take place. 12. If any one were to curse him at the second (verse), he should say to him, ‘Thereby thou hast put thine own in-breathing into the fire: by that inbreathing of thine shalt thou undergo suffering !’ for this is what would take place. 13. If any one were to curse him at the third (verse), he should say to him, ‘Thereby thou hast put thine own up-breathing into the fire: by that up-breathing of thine shalt thou undergo suffering!’ for this is what would take place. 14. If any one were to curse him at the fourth (verse), he should say to him, ‘Thereby thou hast put thine own ear into the fire: by that ear of thine shalt thou undergo suffering, thou shalt become deaf!’ for this is what would take place. 15. If any one were to curse him at the fifth (verse), he should say to him, ‘Thereby thou hast put thine own voice into the fire: by that voice of I KAWDA, 4 ADHYAYA, 3 BRAHMANA, 21. 123 thine shalt thou undergo suffering, thou shalt become dumb!’ for this is what would take place.
215. If any one were to curse him at the fifth (verse), he should say to him, ‘Thereby thou hast put thine own voice into the fire: by that voice of I KAWDA, 4 ADHYAYA, 3 BRAHMANA, 21. 123 thine shalt thou undergo suffering, thou shalt become dumb!’ for this is what would take place. 16. If any one were to curse him at the sixth (verse), he should say to him, ‘Thereby thou hast put thine own mind into the fire: by that mind of thine shalt thou undergo suffering, thou shalt move about as one possessed with the (demon) “mind-stealer,” as one deranged in mind!’ for this is what would take place. 17. If any one were to curse him at the seventh (verse), he should say to him, ‘Thereby thou hast put thine own eye into the fire: by that eye of thine shalt thou undergo suffering, thou shalt become blind!’ for this is what would take place. 18. If any one were to curse him at the eighth (verse), he should say to him, ‘Thereby thou hast put thine own central breath into the fire: by that central breath of thine shalt thou undergo suffering, thou shalt expire and die!’ for this is what would take place. 19. If any one were to curse him at the ninth (verse), he should say to him, ‘Thereby thou hast put thine own organ into the fire: by that organ of thine shalt thou undergo suffering, thou shalt become emasculate!’ for this is what would take place. 20. If any one were to curse him at the tenth (verse), he should say to him, ‘Thereby thou hast put thine own down-breathing into the fire: by that down-breathing of thine shalt thou undergo suffering, thou shalt die from constipation!’ for this is what would take place. 21. If any one were to curse him at the eleventh (verse), he should say to him, ‘Thereby thou hast 124 SATAPATHA-BRAHMANA. put thine entire body into the fire: with that entire body of thine shalt thou undergo suffering, thou shalt swiftly pass to yonder world!’ for this is what would take place. 22. For in like manner as one undergoes suffering on approaching the fire that has been kindled by means of the kindling verses, so also does one undergo suffering for cursing a priest (brahmama) who knows and recites the kindling verses. Fourtu BrAHMANA. 1. That same fire, then, they have kindled, (thinking), ‘In it, when kindled, we will sacrifice to the gods.’ In it, indeed, he makes these two first oblations! to Mind and Speech (or, Voice); for mind and speech, when yoked together, convey the sacrifice to the gods. 2. Now, what is performed (with formulas, pronounced) in a low voice, by that the mind conveys the sacrifice to the gods; and what is performed (with formulas) distinctly uttered by speech, by that the speech conveys the sacrifice to the gods. And thus takes place here a twofold performance, whereby
3Now, what is performed (with formulas, pronounced) in a low voice, by that the mind conveys the sacrifice to the gods; and what is performed (with formulas) distinctly uttered by speech, by that the speech conveys the sacrifice to the gods. And thus takes place here a twofold performance, whereby 1 Viz. the two 4gh4ras, or pourings (libations) of butter. The first libation, which belongs to Pragpati, is made by the Adhvaryu, while seated north of the fire, immediately after the commencement of the pravara, in a continuous line from west to east, on the north part of the fire. The second libation (cf. note on I, 4, 5, 3) is made by the Adhvaryu while standing on the south side, in the same way on the southern part of the fire. According to some authorities of the Black Yagus ritual (quoted by Hillebrandt, Neu und Vollm. pp. 80, 86) the sacrificer pronounces the anumantrazas, ‘For Pragapati is this, not for me: thou art the mind of Pragapati!’ and ‘Indra’s voice (speech) art thou: enter into me with the voice, with Indra’s power |’ over the two libations respectively. I KANDA, 4 ADHYAYA, 4 BRAHMAMA, 8. 125 he gratifies these two, thinking, ‘gratified and pleased, these two shall convey the sacrifice to the gods.’ 3. With the dipping-spoon (sruva, m.) he makes that libation (of clarified butter) which he makes for the mind; for the mind (manas, n.!) is male, and male is the sruva. 4. With the offering-spoon (srué, f.) he makes that libation which he makes for speech (v4é, f.); for speech is female, and female is the srué. 5. Silently (without a formula) and even without ‘svaha (hail)!’ he makes that libation which he makes for the mind; for undefined (or indistinct) is the mind, and undefined is what takes place silently. 6. With a mantra he makes that libation which he makes for speech; for distinct is speech, and distinct is the formula. ‘ 7. Sitting he makes that libation which he makes for the mind, and standing that which he makes for speech. Mind and speech, when yoked together, assuredly convey the sacrifice to the gods. But when one of two yoke-fellows is smaller (than the other) they give him a shoulder-piece?. Now speech is indeed smaller than mind; for mind is by far the more unlimited, and speech is by far the more limited (of the two); hence he thereby (by standing) gives a shoulder-piece to speech, and as wellmatched yoke-fellows these two now convey the sacrifice to the gods: for speech, therefore, he sprinkles while standing. 8. Now the gods, when they were performing sacrifice, were afraid of a disturbance on the part 1 Upavaha(m.; upavahas, n., Kava rec.), explained by Sayana as a piece of wood inserted under the yoke (and on the neck of an ox) in order to make it level with the height of the yoke-fellow. 126 SATAPATHA-BRAHMANA.
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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