Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1on K4ty. IV, 2,15. According to Katy. IV, 2, 12,13, the upavesha (see I, 2, 1, 3) is cut at this juncture—with the text, ‘Accomplishing (vesha) art thou’— from the bottom part of the palasa branch on the remaining part 186 SATAPATHA-BRAHMANA. the formula (V4g. S. I, 2 a), ‘Vasu’s means of purification (ventilator, strainer, pavitram) art thou!’ Vasu, indeed, is the sacrifice: for this reason he says, ‘ Vasu’s means of purification art thou!’ 10. That night he performs the Agnihotra with rice-gruel (yavagd). That milk, namely, (which he milks that night) has already been announced as sacrificial food to a (special) deity ; hence, if he were to make the offering with milk, he would offer to one deity that which has been set apart as sacrificial food for another deity: this is the reason why on that night he performs the Agnihotra with rice-gruel. As soon as they have performed the Agnihotra, the pot is made ready. He (the Adhvaryu) thereupon says, ‘Announce that she (the cow) has been let loose to (the calf)!’ When he (or she, the milker?) announces, ‘ She has been let loose !’— 11. He puts the pot on (the G4érhapatya hearth), with the text (V4g. S. I, 2 b,c): ‘Thou art the sky! thou art the earth !’—he praises and eulogises her by thus saying, ‘thou art the sky! thou art the earth !’—‘ Matarisvan’s cauldron (gharma) art thou?!’ he thereby makes it (a means of) sacrifice, and puts it on just as if he were putting on the of which he thereupon fixes the strainer. When the sAnnayya oblation is not made (and consequently no paldsa branch is used), the upavesha is made of varana wood. 1 The milker may be anybody except a Sfdra, Taitt. Br. III, 2, 3,9; Katy. IV, 2, 22; Apast. I, 12, 15. 2 MaAtarisvan’s cauldron is identified in Taitt. Br. III, 2, 3, 2 with the atmosphere. Métarisvan, though sometimes identified with the wind, is more generally either a name of Agni, or the name of a mythic personage who (Prometheus-like) is supposed to have fetched the fire from heaven and brought it to the Bhrigus, who communicated it to man. See Roth, Nir. p. 111; Kuhn, Herabkunft des Feuers und des Gottertranks, p. 5 seq. 1 KANDA, 7 ADHYAYA, I BRAHMANA, 14. 187 (pravargya-) cauldron (gharma)!.— All-holding art thou! stand firm by the highest law! do not waver !’—thereby he steadies it, renders it firm.— ‘May thy Lord of Sacrifice not waver !’—the Lord of Sacrifice, doubtless, is the sacrificer, hence it is for the sacrificer that he thereby prays for steadiness. 12. He then puts the strainer (on the pot). He puts it down with the top turned eastwards, for the east is the region of the gods; or with the top turned northwards, for the north is the region of the men; means of purification (pavitram) assuredly is that (wind) which here blows, it sweeps across these worlds: let him therefore put it down with the front northwards*.
213. Just as then (i.e. at the Soma-sacrifice) they clarify king Soma with a strainer, in like manner he now clarifies (the milk); and since the strainer wherewith on that occasion they clarify king Soma has its fringe directed towards the north, therefore let him now also put it down with the top northward. 14. He puts it down, with the text (V4g. S. I, 3 a), ‘Vasu’s means of purification (pavitram) art thou!’ —Vasu, indeed, is the sacrifice: for this reason he says, ‘ Vasu’s means of purification art thou !’—‘flowing in a hundred streams, flowing in a thousand streams !’— he praises and eulogises it when he says, ‘flowing in a hundred streams, flowing in a thousand streams.’ 1 See I, 2, 2, 7, and note. Compare also the interesting introduction to Dr. Garbe's edition and translation of Apastamba’s aphorisms on the Pravargya ceremony, Zeitsch. der D. Morg. Ges. XXXIV, p. 319 seq. 3 The direction from west to east is the chief one in all sacrificial arrangements: hence that from south to north is the one that lies across the former. 188 SATAPATHA-BRAHMANA. 15. He now maintains silence as long as the milking of the three (cows) lasts, for the sacrifice, doubtless, is speech: ‘May I perform the sacrifice undisturbed !’ so he thinks. 16. When it (the milk of each of the three cows) is poured (by the milker from the wooden pail through the strainer into the pot), he (the Adhvaryu) consecrates it by (whispering each time) the formula (Vag. S. I, 3 b), ‘May the divine Savitz purify thee with Vasu’s means of purification, well cleansing and flowing in a hundred streams!’ for just as then (at the Soma-sacrifice) they clarify king Soma with a strainer, so he thereby clarifies (the milk). 17. He then says (V4g. S. I, 3-4), ‘Which. didst thou milk?’ ‘Such and such a one,’ (the milker replies.) ‘This one is Visv4yu (containing all life),’ he (the Adhvaryu) says. He then? asks regarding the second one, ‘Which didst thou milk?’ ‘Such and such a one, is the reply. ‘ This one is Visvakarman (all-doing),’ he says. He then asks regarding the third, ‘Which didst thou milk?’ ‘Such and such a one,’ is the reply. ‘This one is VisvadhAyas (all-sustaining),’ he says. The reason why he thus asks is that he thereby bestows certain energies on them. Three (cows) he milks, for three are these worlds: he thereby renders them fit for these worlds. He is now at liberty to speak. 1 That is, when the milk has been poured through the strainer as before. The Taittiriya school make the mystic names (or epithets) of the three cows Visvayu, Visvavyasas (all-embracing), and Visvakarman, cf. Taitt. S.I,1, 3; Taitt. Br. III, 2, 3, 7. In the latter passage these names are, as here, identified with the earth, atmosphere, and heavens respectively. The milker, in replying to the Adhvaryu, apparently calls the cows by their ordinary names. Cf. p. 178, note 4. I KANDA, 7 ADHYAYA, I BRAHMANA, 20. 189
3Br. III, 2, 3, 7. In the latter passage these names are, as here, identified with the earth, atmosphere, and heavens respectively. The milker, in replying to the Adhvaryu, apparently calls the cows by their ordinary names. Cf. p. 178, note 4. I KANDA, 7 ADHYAYA, I BRAHMANA, 20. 189 18. After having the last (cow) milked, and having poured a drop of water into the pail which he has made the milker use, and stirred it, he pours it to (the milk)!, thinking ‘what milk was left there, let that also be here!’—(he does so) for the completeness of the sap; for when it rains here, then plants spring up, and on the plants being eaten and the water drunk, thence is this juice produced: and therefore (the water is poured to the milk) for the completeness of the sap. Having then taken it off (the fire), he coagulates it*: he thereby makes it sharp (pungent); for this reason he coagulates it, after taking it off (the fire). 19. He coagulates it, with the formula (Vag. S. I, 4d), ‘With Soma I coagulate thee, the portion of Indra!’ Just as on a former occasion®, when taking sacrificial food for a deity, he announces it (to that deity), in like manner he now announces it to the deity, saying, ‘Thee, the portion of Indra!’ By saying ‘with Soma I coagulate thee,’ he makes it palatable to the gods. 20. He then covers it over by a vessel‘, with the hollow part upwards and containing water, ‘lest the evil spirits, the Rakshas, should touch it from above ;’ for water, indeed, is a thunderbolt; hence 1 According to Taitt. S. 1, 1, 3, Katy. IV, 2, 32, &c., he, whilst doing so, pronounces the text, ‘ Unite, ye that follow the eternal law, ye waving ones (with the wave, K4ty.), ye sweetest,—[filling the milk with honey, Katy.],—ye delightful ones, for the obtainment of wealth |’ * Viz. by adding to it the (sour) milk that is left from the performance of the Agnihotra. 5 See I, 1, 2, 18. * According to Taitt. Br. III, 2, 3, 11, it may be either a metal or wooden vessel, but not an earthen one (Katy. IV, 2, 34). 190 SATAPATHA-BRAHMANA. he thus drives away from it the evil spirits, the Rakshas, with a thunderbolt: this is the reason why he covers it over by a vessel with the hollow part upwards and containing water. 21. He covers it over, with the formula (V4g. S. I, 4 e), ‘O Vishzu, protect the oblation!’ for Vishzu, indeed, is the sacrifice; hence he thereby makes over this sacrificial food to the sacrifice for protection: for this reason he says, ‘O Vishau, protect the oblation!’ SEcoND BRAHMANA. Tue Cur Orrerincs. 1. Verily, whoever exists, he, in being born, is born as (owing) a debt to the gods, to the A’shis, to the fathers, and to men}. 2. For, inasmuch as he is bound to sacrifice, for that reason he is born as (owing) a debt to the gods: hence when he sacrifices to them, when he makes
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.
1on K4ty. IV, 2,15. According to Katy. IV, 2, 12,13, the upavesha (see I, 2, 1, 3) is cut at this juncture—with the text, ‘Accomplishing (vesha) art thou’— from the bottom part of the palasa branch on the remaining part 186 SATAPATHA-BRAHMANA. the formula (V4g. S. I, 2 a), ‘Vasu’s means of purification (ventilator, strainer, pavitram) art thou!’ Vasu, indeed, is the sacrifice: for this reason he says, ‘ Vasu’s means of purification art thou!’ 10. That night he performs the Agnihotra with rice-gruel (yavagd). That milk, namely, (which he milks that night) has already been announced as sacrificial food to a (special) deity ; hence, if he were to make the offering with milk, he would offer to one deity that which has been set apart as sacrificial food for another deity: this is the reason why on that night he performs the Agnihotra with rice-gruel. As soon as they have performed the Agnihotra, the pot is made ready. He (the Adhvaryu) thereupon says, ‘Announce that she (the cow) has been let loose to (the calf)!’ When he (or she, the milker?) announces, ‘ She has been let loose !’— 11. He puts the pot on (the G4érhapatya hearth), with the text (V4g. S. I, 2 b,c): ‘Thou art the sky! thou art the earth !’—he praises and eulogises her by thus saying, ‘thou art the sky! thou art the earth !’—‘ Matarisvan’s cauldron (gharma) art thou?!’ he thereby makes it (a means of) sacrifice, and puts it on just as if he were putting on the of which he thereupon fixes the strainer. When the sAnnayya oblation is not made (and consequently no paldsa branch is used), the upavesha is made of varana wood. 1 The milker may be anybody except a Sfdra, Taitt. Br. III, 2, 3,9; Katy. IV, 2, 22; Apast. I, 12, 15. 2 MaAtarisvan’s cauldron is identified in Taitt. Br. III, 2, 3, 2 with the atmosphere. Métarisvan, though sometimes identified with the wind, is more generally either a name of Agni, or the name of a mythic personage who (Prometheus-like) is supposed to have fetched the fire from heaven and brought it to the Bhrigus, who communicated it to man. See Roth, Nir. p. 111; Kuhn, Herabkunft des Feuers und des Gottertranks, p. 5 seq. 1 KANDA, 7 ADHYAYA, I BRAHMANA, 14. 187 (pravargya-) cauldron (gharma)!.— All-holding art thou! stand firm by the highest law! do not waver !’—thereby he steadies it, renders it firm.— ‘May thy Lord of Sacrifice not waver !’—the Lord of Sacrifice, doubtless, is the sacrificer, hence it is for the sacrificer that he thereby prays for steadiness. 12. He then puts the strainer (on the pot). He puts it down with the top turned eastwards, for the east is the region of the gods; or with the top turned northwards, for the north is the region of the men; means of purification (pavitram) assuredly is that (wind) which here blows, it sweeps across these worlds: let him therefore put it down with the front northwards*.
213. Just as then (i.e. at the Soma-sacrifice) they clarify king Soma with a strainer, in like manner he now clarifies (the milk); and since the strainer wherewith on that occasion they clarify king Soma has its fringe directed towards the north, therefore let him now also put it down with the top northward. 14. He puts it down, with the text (V4g. S. I, 3 a), ‘Vasu’s means of purification (pavitram) art thou!’ —Vasu, indeed, is the sacrifice: for this reason he says, ‘ Vasu’s means of purification art thou !’—‘flowing in a hundred streams, flowing in a thousand streams !’— he praises and eulogises it when he says, ‘flowing in a hundred streams, flowing in a thousand streams.’ 1 See I, 2, 2, 7, and note. Compare also the interesting introduction to Dr. Garbe's edition and translation of Apastamba’s aphorisms on the Pravargya ceremony, Zeitsch. der D. Morg. Ges. XXXIV, p. 319 seq. 3 The direction from west to east is the chief one in all sacrificial arrangements: hence that from south to north is the one that lies across the former. 188 SATAPATHA-BRAHMANA. 15. He now maintains silence as long as the milking of the three (cows) lasts, for the sacrifice, doubtless, is speech: ‘May I perform the sacrifice undisturbed !’ so he thinks. 16. When it (the milk of each of the three cows) is poured (by the milker from the wooden pail through the strainer into the pot), he (the Adhvaryu) consecrates it by (whispering each time) the formula (Vag. S. I, 3 b), ‘May the divine Savitz purify thee with Vasu’s means of purification, well cleansing and flowing in a hundred streams!’ for just as then (at the Soma-sacrifice) they clarify king Soma with a strainer, so he thereby clarifies (the milk). 17. He then says (V4g. S. I, 3-4), ‘Which. didst thou milk?’ ‘Such and such a one,’ (the milker replies.) ‘This one is Visv4yu (containing all life),’ he (the Adhvaryu) says. He then? asks regarding the second one, ‘Which didst thou milk?’ ‘Such and such a one, is the reply. ‘ This one is Visvakarman (all-doing),’ he says. He then asks regarding the third, ‘Which didst thou milk?’ ‘Such and such a one,’ is the reply. ‘This one is VisvadhAyas (all-sustaining),’ he says. The reason why he thus asks is that he thereby bestows certain energies on them. Three (cows) he milks, for three are these worlds: he thereby renders them fit for these worlds. He is now at liberty to speak. 1 That is, when the milk has been poured through the strainer as before. The Taittiriya school make the mystic names (or epithets) of the three cows Visvayu, Visvavyasas (all-embracing), and Visvakarman, cf. Taitt. S.I,1, 3; Taitt. Br. III, 2, 3, 7. In the latter passage these names are, as here, identified with the earth, atmosphere, and heavens respectively. The milker, in replying to the Adhvaryu, apparently calls the cows by their ordinary names. Cf. p. 178, note 4. I KANDA, 7 ADHYAYA, I BRAHMANA, 20. 189
3Br. III, 2, 3, 7. In the latter passage these names are, as here, identified with the earth, atmosphere, and heavens respectively. The milker, in replying to the Adhvaryu, apparently calls the cows by their ordinary names. Cf. p. 178, note 4. I KANDA, 7 ADHYAYA, I BRAHMANA, 20. 189 18. After having the last (cow) milked, and having poured a drop of water into the pail which he has made the milker use, and stirred it, he pours it to (the milk)!, thinking ‘what milk was left there, let that also be here!’—(he does so) for the completeness of the sap; for when it rains here, then plants spring up, and on the plants being eaten and the water drunk, thence is this juice produced: and therefore (the water is poured to the milk) for the completeness of the sap. Having then taken it off (the fire), he coagulates it*: he thereby makes it sharp (pungent); for this reason he coagulates it, after taking it off (the fire). 19. He coagulates it, with the formula (Vag. S. I, 4d), ‘With Soma I coagulate thee, the portion of Indra!’ Just as on a former occasion®, when taking sacrificial food for a deity, he announces it (to that deity), in like manner he now announces it to the deity, saying, ‘Thee, the portion of Indra!’ By saying ‘with Soma I coagulate thee,’ he makes it palatable to the gods. 20. He then covers it over by a vessel‘, with the hollow part upwards and containing water, ‘lest the evil spirits, the Rakshas, should touch it from above ;’ for water, indeed, is a thunderbolt; hence 1 According to Taitt. S. 1, 1, 3, Katy. IV, 2, 32, &c., he, whilst doing so, pronounces the text, ‘ Unite, ye that follow the eternal law, ye waving ones (with the wave, K4ty.), ye sweetest,—[filling the milk with honey, Katy.],—ye delightful ones, for the obtainment of wealth |’ * Viz. by adding to it the (sour) milk that is left from the performance of the Agnihotra. 5 See I, 1, 2, 18. * According to Taitt. Br. III, 2, 3, 11, it may be either a metal or wooden vessel, but not an earthen one (Katy. IV, 2, 34). 190 SATAPATHA-BRAHMANA. he thus drives away from it the evil spirits, the Rakshas, with a thunderbolt: this is the reason why he covers it over by a vessel with the hollow part upwards and containing water. 21. He covers it over, with the formula (V4g. S. I, 4 e), ‘O Vishzu, protect the oblation!’ for Vishzu, indeed, is the sacrifice; hence he thereby makes over this sacrificial food to the sacrifice for protection: for this reason he says, ‘O Vishau, protect the oblation!’ SEcoND BRAHMANA. Tue Cur Orrerincs. 1. Verily, whoever exists, he, in being born, is born as (owing) a debt to the gods, to the A’shis, to the fathers, and to men}. 2. For, inasmuch as he is bound to sacrifice, for that reason he is born as (owing) a debt to the gods: hence when he sacrifices to them, when he makes
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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