Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11. 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 1 The wording of this passage is very ambiguous; so much so indeed, that it could also be taken in the sense that ‘whoever exists, is born as (one to whom) a debt (is owed) from the gods,’ &c.; cf. I, 1, 2,19: ‘Whichever deities are chosen (for the oblations), they consider it as a debt (due from them), that they are bound to fulfil whatever wish he entertains while taking the oblation.’ But see Taitt. Br. VI, 3, 10, 5: ‘Verily, a Brahmana who is bom, is born as owing a debt in respect to three things: in the shape of sacred study (brahmaéarya) to the Ashis, in the shape of sacrifice to the gods, and in the shape of offspring to the fathers. Free from debt, verily, is he who has a son, who is a sacrificer, who lives (for a time with a guru) as a religious student.’ Ath.-veda VI, 117, 3 (Taitt. Br. III, 7, 9, 8): ‘May we be debtless in this, debtless in the other, debtless in the third, world! What worlds (paths, Taitt. Br.) there are trodden by the gods and trodden by the fathers,—may we abide debtless on all (those) paths!’ 1 KANDA, 7 ADHYAYA, 2 BRAHMANA, 7. 1g! offerings to them, he does this (in discharge of his debt) to them. 3. And further, inasmuch as he is bound to study (the Veda), for that reason he is born as (owing) a debt to the Azshis: hence it is to them that he does this; for one who has studied (the Veda) they call ‘the Azshis’ treasure-warden.’ 4. And further, inasmuch as he is bound to wish for offspring, for that reason he is born as (owing) a debt to the fathers: hence when there is (provided by him) a continued, uninterrupted lineage, it is for them that he does this. 5. And further, inasmuch as he is bound to practise hospitality, for that reason he is born as (owing) a debt to men: hence when he harbours them, when he offers food to them, it is (in discharge of his debt) to them that he does so. Whoever does all these things, has discharged his duties: by him all is obtained, all is conquered. 6. And, accordingly, in that he is born as (owing) a debt to the gods, in regard to that he satisfies (ava-day) them by sacrificing; and when he makes offerings in the fire, he thereby satisfies them in regard to that (debt): hence whatever they offer up in the fire, is called avadanam (sacrificial portion)'. 7. Now this (oblation) consists of four cuttings ; (the reason for this is, that) there is here first, the invitatory prayer (anuvdky4), then the offeringprayer (ya4gy4), then the vasha¢é-call, and as the fourth, the deity for which the sacrificial food is 1 The word is really derived from ava-d4 (do), ‘to cut off.’ The Taitt. Br. gives the same fanciful etymological explanation of the term as here. 192 SATAPATHA-BRAHMANA.
2Br. gives the same fanciful etymological explanation of the term as here. 192 SATAPATHA-BRAHMANA. (destined): for in this way the deities are dependent on the sacrificial portions, or the portions are dependent on the deities: hence what fifth cutting there is (made by some), that is redundant, for—for whom is he to cut it? For this reason it consists _of four cuttings. 8. But a fivefold cutting also takes place -(with some people): fivefold is the sacrifice, fivefold the animal victim, and five seasons there are in the year,—such is the perfection of the fivefold cutting; and he, assuredly, will have abundant offspring and cattle for whom, knowing this, the fivefold cutting is made. The fourfold cutting, however, is the approved (practice) among the Kuru-Paz#£alas, and for this reason a fourfold cutting takes place (with us *). 1 The four ‘ cuttings’ of which each oblation of rice-cake consists are made in the following way: first, some clarified butter, ‘cut out’ or drawn from the butter in the dhruv4-spoon by means of the sruva (dipping-spoon) and poured into the guh {i (this is called the upastaraaa or under-layer of butter); second and third, two pieces of the size of a thumb’s joint, cut out from the centre and the fore-part of the rice-cake and laid on that butter; and fourth, some clarified butter poured on these pieces of cake (the technical name of this basting of butter being abhigh4raza). The family of the Gamadagnis, which is mentioned as always making five cuttings (K4ty. I, 9, 3-4), take three pieces of cake instead of two, viz. an additional one from the back (or west) part of the cake. Yagfiika Deva on K4ty. quotes a couplet from some Smriti, in which the Vatsas, the Vidas, and the Arsh/ishenas are mentioned beside the Gamadagnis, as paw&4vattinak or making five cuttings. At the Upamsuy4ga (low-voiced offering),— which is performed between the cake-oblation to Agni and that to Agni- Soma at the full moon, and between the cake-oblation to Agni and that to Indra-Agni (or the sAnn@y ya, or oblation of sweet and sour milk, to Indra) at the new moon, and which consists entirely of butter,—the four cuttings are effected in the same way as described I KANDA, 7 ADHYAYA, 2 BRAHMANA, II. 193 9. Let him cut off only a moderate quantity; for were he to cut off a large quantity, he would make it human; and what is human is inauspicious at the sacrifice. Let him therefore cut off only a moderate quantity, lest he should do what is inauspicious at the sacrifice.
3193 9. Let him cut off only a moderate quantity; for were he to cut off a large quantity, he would make it human; and what is human is inauspicious at the sacrifice. Let him therefore cut off only a moderate quantity, lest he should do what is inauspicious at the sacrifice. 10. Having made an under-layer of butter (in the guhf-spoon) and cut off twice from the havis, he then pours over it some butter. There are, indeed, two (kinds of) oblations ; the oblation of Soma being one, and the oblation of (or rather, with) butter being the other. Now the one, viz. the Somaoblation, is (an oblation) by itself; and the other, viz. the butter-oblation, is the same as the offering of havis (rice, milk, &c.) and the animal offering’; hence he thereby makes it (the cake) butter, and therefore butter is on both sides of it. Butter, doubtless, is palatable to the gods; hence he thereby renders it palatable to the gods: for this reason butter is on both sides of it. 11. The invitatory prayer (anuvaky4, f.), doubtless, is yonder (sky), and the offering-prayer (y4gy 4, f.) is this (earth)—these two are females. With each of these two the vashaé¢-call (vasha/k4ra, m.) makes up a pair*. Now the vasha/, indeed, page 174 note. At the sinn4yya, two (or three) sruva-fuls of both the sweet and the sour milk take the place of the two (or three) pieces of cake. 1 See page 26, note 1. The parts of the cakes or the sinn4yya, from which cuttings have been made, he bastes, each once, with butter taken with the sruva from the butter-pot; and whenever butter is ladled with the sruva from the dhruva into the guhf, the former is replenished from the butter-pot. * Tayor mithunam asti vasha/k4ra eva, ‘to these two the vasha/call is the complement in forming a pair... On the vasha/ (vausha/) and the other two formulas, see note on J, 5, 2, 16. [12] fe) 194 SATAPATHA-BRAHMANA. is no other than that scorching one (the sun). When he rises he approaches yonder (sky); and when he sets he approaches this (earth): hence whatever is brought forth here by these two, that they bring forth through that male. 12. Having recited the invitatory prayer and pronounced the offering-prayer!, he afterwards (pas- Aat) utters the vashaé¢ formula; for from behind (pas#4t) the male approaches the female: hence, after placing those two in front, he causes them to be approached by that male, the vasha¢. For the same reason let him make the offering either simultaneously with the vasha¢ or (immediately) after the vasha¢ has been pronounced. 13. A vessel of the gods, doubtless, is that vashadé. Even as, after ladling, one would mete out (food) into a vessel, so here. If, on the other hand, he were to make the offering before the vashaé, it would be lost, as would be that (food) falling to the ground: for this reason also let him make the offering either simultaneously with the vasha¢ or after it has been pronounced.
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.
11. 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 1 The wording of this passage is very ambiguous; so much so indeed, that it could also be taken in the sense that ‘whoever exists, is born as (one to whom) a debt (is owed) from the gods,’ &c.; cf. I, 1, 2,19: ‘Whichever deities are chosen (for the oblations), they consider it as a debt (due from them), that they are bound to fulfil whatever wish he entertains while taking the oblation.’ But see Taitt. Br. VI, 3, 10, 5: ‘Verily, a Brahmana who is bom, is born as owing a debt in respect to three things: in the shape of sacred study (brahmaéarya) to the Ashis, in the shape of sacrifice to the gods, and in the shape of offspring to the fathers. Free from debt, verily, is he who has a son, who is a sacrificer, who lives (for a time with a guru) as a religious student.’ Ath.-veda VI, 117, 3 (Taitt. Br. III, 7, 9, 8): ‘May we be debtless in this, debtless in the other, debtless in the third, world! What worlds (paths, Taitt. Br.) there are trodden by the gods and trodden by the fathers,—may we abide debtless on all (those) paths!’ 1 KANDA, 7 ADHYAYA, 2 BRAHMANA, 7. 1g! offerings to them, he does this (in discharge of his debt) to them. 3. And further, inasmuch as he is bound to study (the Veda), for that reason he is born as (owing) a debt to the Azshis: hence it is to them that he does this; for one who has studied (the Veda) they call ‘the Azshis’ treasure-warden.’ 4. And further, inasmuch as he is bound to wish for offspring, for that reason he is born as (owing) a debt to the fathers: hence when there is (provided by him) a continued, uninterrupted lineage, it is for them that he does this. 5. And further, inasmuch as he is bound to practise hospitality, for that reason he is born as (owing) a debt to men: hence when he harbours them, when he offers food to them, it is (in discharge of his debt) to them that he does so. Whoever does all these things, has discharged his duties: by him all is obtained, all is conquered. 6. And, accordingly, in that he is born as (owing) a debt to the gods, in regard to that he satisfies (ava-day) them by sacrificing; and when he makes offerings in the fire, he thereby satisfies them in regard to that (debt): hence whatever they offer up in the fire, is called avadanam (sacrificial portion)'. 7. Now this (oblation) consists of four cuttings ; (the reason for this is, that) there is here first, the invitatory prayer (anuvdky4), then the offeringprayer (ya4gy4), then the vasha¢é-call, and as the fourth, the deity for which the sacrificial food is 1 The word is really derived from ava-d4 (do), ‘to cut off.’ The Taitt. Br. gives the same fanciful etymological explanation of the term as here. 192 SATAPATHA-BRAHMANA.
2Br. gives the same fanciful etymological explanation of the term as here. 192 SATAPATHA-BRAHMANA. (destined): for in this way the deities are dependent on the sacrificial portions, or the portions are dependent on the deities: hence what fifth cutting there is (made by some), that is redundant, for—for whom is he to cut it? For this reason it consists _of four cuttings. 8. But a fivefold cutting also takes place -(with some people): fivefold is the sacrifice, fivefold the animal victim, and five seasons there are in the year,—such is the perfection of the fivefold cutting; and he, assuredly, will have abundant offspring and cattle for whom, knowing this, the fivefold cutting is made. The fourfold cutting, however, is the approved (practice) among the Kuru-Paz#£alas, and for this reason a fourfold cutting takes place (with us *). 1 The four ‘ cuttings’ of which each oblation of rice-cake consists are made in the following way: first, some clarified butter, ‘cut out’ or drawn from the butter in the dhruv4-spoon by means of the sruva (dipping-spoon) and poured into the guh {i (this is called the upastaraaa or under-layer of butter); second and third, two pieces of the size of a thumb’s joint, cut out from the centre and the fore-part of the rice-cake and laid on that butter; and fourth, some clarified butter poured on these pieces of cake (the technical name of this basting of butter being abhigh4raza). The family of the Gamadagnis, which is mentioned as always making five cuttings (K4ty. I, 9, 3-4), take three pieces of cake instead of two, viz. an additional one from the back (or west) part of the cake. Yagfiika Deva on K4ty. quotes a couplet from some Smriti, in which the Vatsas, the Vidas, and the Arsh/ishenas are mentioned beside the Gamadagnis, as paw&4vattinak or making five cuttings. At the Upamsuy4ga (low-voiced offering),— which is performed between the cake-oblation to Agni and that to Agni- Soma at the full moon, and between the cake-oblation to Agni and that to Indra-Agni (or the sAnn@y ya, or oblation of sweet and sour milk, to Indra) at the new moon, and which consists entirely of butter,—the four cuttings are effected in the same way as described I KANDA, 7 ADHYAYA, 2 BRAHMANA, II. 193 9. Let him cut off only a moderate quantity; for were he to cut off a large quantity, he would make it human; and what is human is inauspicious at the sacrifice. Let him therefore cut off only a moderate quantity, lest he should do what is inauspicious at the sacrifice.
3193 9. Let him cut off only a moderate quantity; for were he to cut off a large quantity, he would make it human; and what is human is inauspicious at the sacrifice. Let him therefore cut off only a moderate quantity, lest he should do what is inauspicious at the sacrifice. 10. Having made an under-layer of butter (in the guhf-spoon) and cut off twice from the havis, he then pours over it some butter. There are, indeed, two (kinds of) oblations ; the oblation of Soma being one, and the oblation of (or rather, with) butter being the other. Now the one, viz. the Somaoblation, is (an oblation) by itself; and the other, viz. the butter-oblation, is the same as the offering of havis (rice, milk, &c.) and the animal offering’; hence he thereby makes it (the cake) butter, and therefore butter is on both sides of it. Butter, doubtless, is palatable to the gods; hence he thereby renders it palatable to the gods: for this reason butter is on both sides of it. 11. The invitatory prayer (anuvaky4, f.), doubtless, is yonder (sky), and the offering-prayer (y4gy 4, f.) is this (earth)—these two are females. With each of these two the vashaé¢-call (vasha/k4ra, m.) makes up a pair*. Now the vasha/, indeed, page 174 note. At the sinn4yya, two (or three) sruva-fuls of both the sweet and the sour milk take the place of the two (or three) pieces of cake. 1 See page 26, note 1. The parts of the cakes or the sinn4yya, from which cuttings have been made, he bastes, each once, with butter taken with the sruva from the butter-pot; and whenever butter is ladled with the sruva from the dhruva into the guhf, the former is replenished from the butter-pot. * Tayor mithunam asti vasha/k4ra eva, ‘to these two the vasha/call is the complement in forming a pair... On the vasha/ (vausha/) and the other two formulas, see note on J, 5, 2, 16. [12] fe) 194 SATAPATHA-BRAHMANA. is no other than that scorching one (the sun). When he rises he approaches yonder (sky); and when he sets he approaches this (earth): hence whatever is brought forth here by these two, that they bring forth through that male. 12. Having recited the invitatory prayer and pronounced the offering-prayer!, he afterwards (pas- Aat) utters the vashaé¢ formula; for from behind (pas#4t) the male approaches the female: hence, after placing those two in front, he causes them to be approached by that male, the vasha¢. For the same reason let him make the offering either simultaneously with the vasha¢ or (immediately) after the vasha¢ has been pronounced. 13. A vessel of the gods, doubtless, is that vashadé. Even as, after ladling, one would mete out (food) into a vessel, so here. If, on the other hand, he were to make the offering before the vashaé, it would be lost, as would be that (food) falling to the ground: for this reason also let him make the offering either simultaneously with the vasha¢ or after it has been pronounced.
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.
No commentary for this page.