Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(and X, 9, ‘4po hi sh‘#4 mayobhuvas,’ &c.) respectively, at the Agnish‘oma (and first day of the dvadasaha). See Asv, Sr. V, 20, 5; Ait. Br. III, 35; IV, 30. 1 According to Ait. Br. III, 35, where this legend is also given in connection with the 4gnim4ruta sAstra, Agni Vaisvanara, aided by the Maruts, stirred (and heated) the seed; and out of it sprang successively Aditya (the sun), Bhrigu, and the Adityas; whilst the coals (ang4ra) remaining behind became the Abgiras, and Brzhaspati, and the coal dust, the burnt earth and ashes were changed into various kinds of animals. According to Harisvamin it would seem that our passage has to be understood to the effect that the composition of the A4gnim4ruta s4stra shows the order of beings which the gods caused to spring forth from the seed. See also IV, 5,1, 8 2 See note on I, 7, 4, 18. 3 ‘Nirdadaha.’ The Kaushit. Br. VI, 10 (Ind. Stud. II, 306) and Y4ska Nir. 12, 14 have nirgagh4na, ‘it knocked out his eyes.’ The Kaushtt. Br. also makes them first take the prAsitra to Savitré, and when it cut his hands, they gave him two golden ones. I KAwDA, 7 ADHYAYA, 4 BRAHMAMNA, 9. 211 took it round to Pfshan. Pfshan tasted it: it knocked out his teeth. And thus it came to pass. Hence they say, ‘Pishan is toothless;’ and therefore, when they prepare a mess of boiled rice (4aru)! for Pdshan, they prepare it from ground rice, as is done for one toothless. 8. They said, ‘It has not yet become appeased here: take it round to Brzhaspati*!’ They accordingly took it round to Brzhaspati. Byrzhaspati hasted to Savitvz for his impulsion (influence, prasava ), for assuredly Savitr¢ is the impeller (prasavit7z) of the gods. ‘Impel (influence) this for me!’ he said. Savitvz, as the impeller, accordingly impelled it for him, and being thus impelled by Savitrz, it did not injure him: and thus it was henceforth appeased. This, then, is essentially the same as the fore-portion. 9. Now when he cuts off the fore-portion, he cuts out what is injured in the sacrifice,—what belongs ‘to Rudra.. Thereupon he touches water: water is (a means) of lustration, hence he lustrates by means of water‘. He now cuts off piece by piece the id4°, (which represents) cattle. 1 Karu, in the ordinary sense of the word, is a potful of rice (barley, &c.) grains boiled, or rather steamed (antarfishmapakva), so as to remain whole, as in Indian curry. Cf. Weber, Ind. Stud. IX, p. 216. * According to Kaushft. Br. VI, 10, they took it from Pfshan to Indra, as the mightiest and strongest of the gods; and he appeased it with prayer (brahman); whence the Brahman (in taking the pr4sitra) says, ‘Indra is Brahman.’ Weber, Ind. Stud. II, p. 307. 5 The consistent use of derivations from one and the same root (pra-su) in this and similar passages is, of course, quite as artificial in Sanskrit as must be any imitation of it in English.
2Stud. II, p. 307. 5 The consistent use of derivations from one and the same root (pra-su) in this and similar passages is, of course, quite as artificial in Sanskrit as must be any imitation of it in English. ‘ He thereby averts the evil effects of the act which is connected with Rudra, ‘the terrible god ;’ see p. 2, note 2, Besides, the ida with which he now proceeds representing the cattle, he thereby guards the cattle from the rudriya, cf. above I, 7, 3, 21. 5 See I, 8,1, 12, 13. P2 212 SATAPATHA-BRAHMANA. 10, Let him cut off (for the fore-portion) ever so small a piece!: thus the dart comes out; let him therefore cut off ever so small a piece. He should (according to some) put clarified butter on one side only, either below or above: thus that which is hard becomes soft and flows forth; and for this reason he should put butter on one side only, either below or above. 11. Having (nevertheless?) made an underlayer of butter® and a double cutting from the oblation (havis), he pours butter on the upper side of it; for it is only in this way that this becomes part of the sacrifice. 12. Let him not carry it (to the Brahman) along the front (east) side (of the Ahavantya fire); (though) some, it is true, do carry it along the front side. For on the front side stand the cattle facing the sacrificer: hence he would impose the power of Rudra on the cattle, if he were to carry it along the front side, and his (the sacrificer’s) household and cattle would be overwhelmed. Let him therefore cross over in this way (behind the paridhis); for thus he does not impose Rudra’s power on the cattle and he removes that (dart) sideways‘. ? According to Katy. III, 4, 7, the prasitra, or (Brahman’s) foreportion, is to be of the size of a barley-corn or a pippala (Ficus Religiosa) berry. 2 There is no indication in the text of two different practices being here referred to. The K4zva recension, however, puts in here, ‘but let him not do so,’ which is evidently understood in our text also. * Viz. in the prAsitraharamza, or pan which is to receive the Brahman’s portion. The hollow part of the vessel is to be either of the shape of a (hand-)mirror, i. e. with a round bowl, or of that of a kamasa or jug, i.e. with a square bowl (p. 7, note 1). Katy. I, 3, 40, 41. On the ‘underlayer’ of butter, see I, 7, 2, 8. . * ‘Tiryag evainam nirmimite.’ I am in doubt as to whether 1 KANDA, 7 ADHYAYA, 4 BRAHMANA, 17. 9.213 13. He (the Brahman) receives! it, with the text (Vag. S. II, 11 b, c), ‘At the impulse (prasava) of the divine Savitvd I receive thee with the arms of the Asvins, with the hands of Pfishan!’
3. * ‘Tiryag evainam nirmimite.’ I am in doubt as to whether 1 KANDA, 7 ADHYAYA, 4 BRAHMANA, 17. 9.213 13. He (the Brahman) receives! it, with the text (Vag. S. II, 11 b, c), ‘At the impulse (prasava) of the divine Savitvd I receive thee with the arms of the Asvins, with the hands of Pfishan!’ 14. And in like manner as Bvzhaspati then hasted to Savitvz for his impulsion,—for, assuredly, Savitz is the impeller of the gods,—and said, ‘Impel this for me!’ and Savitvz, the impeller, impelled it for him; and, impelled by Savitzz, it did not injure him; so now also this one (the Brahman) hastes to Savitz for his impulsion,—for, assuredly, Savitvz is the impeller of the gods,—and says ‘impel this for me!’ and Savitvz, the impeller, impels it for him; and, impelled by Savitrz, it does not injure him. 15. He eats? the fore-portion, with the text (VAg. S. II, 11 d), ‘With Agni’s mouth I eat thee!’ for Agni, assuredly, it does not injure in any way; and so neither does it injure him (the Brahman). 16. He must not chew it with his teeth: ‘lest this power of Rudra should injure my teeth!’ so (he thinks), and therefore he must not chew it with his teeth. 17. He then rinses his mouth with water;—water is (a means of) purification: hence he purifies himself with water, (that is, a means of) purification. After he has rinsed the vessel §,— enam (which is omitted in the Kamva text) really refers to Rudra’s dart. Cf. par. 9g. According to K4ty. II, 2, 15, he first looks at it, with the text (Vag. S. p. 58): ‘With Mitra’s eye I look on thee!’ * According to Katy. II, 2, 17, he previously puts it down on the shoulder of the altar, with the text (Vg. S. p. 58), ‘I put you down on the navel of the earth, in the lap of Aditi!’ According to 19, however, this is optional (except when the Brahman does not eat the pr4sitra immediately). * According to Katy. II, 2, 20, the Brahman, having rinsed the 214 SATAPATHA-BRAHMANA. 18, They bring him the Brahman’s portion!, The Brahman, in truth, sits south of the sacrifice, as its guardian. He sits facing that portion. As regards the fore-portion, that they have already brought to him and he has eaten it. In the Brahman’s portion which they now bring to him, he obtains his own share; and henceforth he watches what remains incomplete of the sacrifice: for this reason they bring him the Brahman’s portion. 19. He (the Brahman) must maintain silence (from the time he takes his seat on being elected)? up to that speech (of the Adhvaryu), ‘ Brahman, shall I step forward?’ Those (priests) who, in the midst of the sacrifice, perform the id4, which represents the domestic offerings (pakayag#a)*, tear the sacrifice to pieces, injure it. Now the Brahman, assuredly, is the best physician: hence the Brahman thereby restores the sacrifice; but, if he were to sit there talking, he would not restore it: he must therefore maintain silence.
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.
1(and X, 9, ‘4po hi sh‘#4 mayobhuvas,’ &c.) respectively, at the Agnish‘oma (and first day of the dvadasaha). See Asv, Sr. V, 20, 5; Ait. Br. III, 35; IV, 30. 1 According to Ait. Br. III, 35, where this legend is also given in connection with the 4gnim4ruta sAstra, Agni Vaisvanara, aided by the Maruts, stirred (and heated) the seed; and out of it sprang successively Aditya (the sun), Bhrigu, and the Adityas; whilst the coals (ang4ra) remaining behind became the Abgiras, and Brzhaspati, and the coal dust, the burnt earth and ashes were changed into various kinds of animals. According to Harisvamin it would seem that our passage has to be understood to the effect that the composition of the A4gnim4ruta s4stra shows the order of beings which the gods caused to spring forth from the seed. See also IV, 5,1, 8 2 See note on I, 7, 4, 18. 3 ‘Nirdadaha.’ The Kaushit. Br. VI, 10 (Ind. Stud. II, 306) and Y4ska Nir. 12, 14 have nirgagh4na, ‘it knocked out his eyes.’ The Kaushtt. Br. also makes them first take the prAsitra to Savitré, and when it cut his hands, they gave him two golden ones. I KAwDA, 7 ADHYAYA, 4 BRAHMAMNA, 9. 211 took it round to Pfshan. Pfshan tasted it: it knocked out his teeth. And thus it came to pass. Hence they say, ‘Pishan is toothless;’ and therefore, when they prepare a mess of boiled rice (4aru)! for Pdshan, they prepare it from ground rice, as is done for one toothless. 8. They said, ‘It has not yet become appeased here: take it round to Brzhaspati*!’ They accordingly took it round to Brzhaspati. Byrzhaspati hasted to Savitvz for his impulsion (influence, prasava ), for assuredly Savitr¢ is the impeller (prasavit7z) of the gods. ‘Impel (influence) this for me!’ he said. Savitvz, as the impeller, accordingly impelled it for him, and being thus impelled by Savitrz, it did not injure him: and thus it was henceforth appeased. This, then, is essentially the same as the fore-portion. 9. Now when he cuts off the fore-portion, he cuts out what is injured in the sacrifice,—what belongs ‘to Rudra.. Thereupon he touches water: water is (a means) of lustration, hence he lustrates by means of water‘. He now cuts off piece by piece the id4°, (which represents) cattle. 1 Karu, in the ordinary sense of the word, is a potful of rice (barley, &c.) grains boiled, or rather steamed (antarfishmapakva), so as to remain whole, as in Indian curry. Cf. Weber, Ind. Stud. IX, p. 216. * According to Kaushft. Br. VI, 10, they took it from Pfshan to Indra, as the mightiest and strongest of the gods; and he appeased it with prayer (brahman); whence the Brahman (in taking the pr4sitra) says, ‘Indra is Brahman.’ Weber, Ind. Stud. II, p. 307. 5 The consistent use of derivations from one and the same root (pra-su) in this and similar passages is, of course, quite as artificial in Sanskrit as must be any imitation of it in English.
2Stud. II, p. 307. 5 The consistent use of derivations from one and the same root (pra-su) in this and similar passages is, of course, quite as artificial in Sanskrit as must be any imitation of it in English. ‘ He thereby averts the evil effects of the act which is connected with Rudra, ‘the terrible god ;’ see p. 2, note 2, Besides, the ida with which he now proceeds representing the cattle, he thereby guards the cattle from the rudriya, cf. above I, 7, 3, 21. 5 See I, 8,1, 12, 13. P2 212 SATAPATHA-BRAHMANA. 10, Let him cut off (for the fore-portion) ever so small a piece!: thus the dart comes out; let him therefore cut off ever so small a piece. He should (according to some) put clarified butter on one side only, either below or above: thus that which is hard becomes soft and flows forth; and for this reason he should put butter on one side only, either below or above. 11. Having (nevertheless?) made an underlayer of butter® and a double cutting from the oblation (havis), he pours butter on the upper side of it; for it is only in this way that this becomes part of the sacrifice. 12. Let him not carry it (to the Brahman) along the front (east) side (of the Ahavantya fire); (though) some, it is true, do carry it along the front side. For on the front side stand the cattle facing the sacrificer: hence he would impose the power of Rudra on the cattle, if he were to carry it along the front side, and his (the sacrificer’s) household and cattle would be overwhelmed. Let him therefore cross over in this way (behind the paridhis); for thus he does not impose Rudra’s power on the cattle and he removes that (dart) sideways‘. ? According to Katy. III, 4, 7, the prasitra, or (Brahman’s) foreportion, is to be of the size of a barley-corn or a pippala (Ficus Religiosa) berry. 2 There is no indication in the text of two different practices being here referred to. The K4zva recension, however, puts in here, ‘but let him not do so,’ which is evidently understood in our text also. * Viz. in the prAsitraharamza, or pan which is to receive the Brahman’s portion. The hollow part of the vessel is to be either of the shape of a (hand-)mirror, i. e. with a round bowl, or of that of a kamasa or jug, i.e. with a square bowl (p. 7, note 1). Katy. I, 3, 40, 41. On the ‘underlayer’ of butter, see I, 7, 2, 8. . * ‘Tiryag evainam nirmimite.’ I am in doubt as to whether 1 KANDA, 7 ADHYAYA, 4 BRAHMANA, 17. 9.213 13. He (the Brahman) receives! it, with the text (Vag. S. II, 11 b, c), ‘At the impulse (prasava) of the divine Savitvd I receive thee with the arms of the Asvins, with the hands of Pfishan!’
3. * ‘Tiryag evainam nirmimite.’ I am in doubt as to whether 1 KANDA, 7 ADHYAYA, 4 BRAHMANA, 17. 9.213 13. He (the Brahman) receives! it, with the text (Vag. S. II, 11 b, c), ‘At the impulse (prasava) of the divine Savitvd I receive thee with the arms of the Asvins, with the hands of Pfishan!’ 14. And in like manner as Bvzhaspati then hasted to Savitvz for his impulsion,—for, assuredly, Savitz is the impeller of the gods,—and said, ‘Impel this for me!’ and Savitvz, the impeller, impelled it for him; and, impelled by Savitzz, it did not injure him; so now also this one (the Brahman) hastes to Savitz for his impulsion,—for, assuredly, Savitvz is the impeller of the gods,—and says ‘impel this for me!’ and Savitvz, the impeller, impels it for him; and, impelled by Savitrz, it does not injure him. 15. He eats? the fore-portion, with the text (VAg. S. II, 11 d), ‘With Agni’s mouth I eat thee!’ for Agni, assuredly, it does not injure in any way; and so neither does it injure him (the Brahman). 16. He must not chew it with his teeth: ‘lest this power of Rudra should injure my teeth!’ so (he thinks), and therefore he must not chew it with his teeth. 17. He then rinses his mouth with water;—water is (a means of) purification: hence he purifies himself with water, (that is, a means of) purification. After he has rinsed the vessel §,— enam (which is omitted in the Kamva text) really refers to Rudra’s dart. Cf. par. 9g. According to K4ty. II, 2, 15, he first looks at it, with the text (Vag. S. p. 58): ‘With Mitra’s eye I look on thee!’ * According to Katy. II, 2, 17, he previously puts it down on the shoulder of the altar, with the text (Vg. S. p. 58), ‘I put you down on the navel of the earth, in the lap of Aditi!’ According to 19, however, this is optional (except when the Brahman does not eat the pr4sitra immediately). * According to Katy. II, 2, 20, the Brahman, having rinsed the 214 SATAPATHA-BRAHMANA. 18, They bring him the Brahman’s portion!, The Brahman, in truth, sits south of the sacrifice, as its guardian. He sits facing that portion. As regards the fore-portion, that they have already brought to him and he has eaten it. In the Brahman’s portion which they now bring to him, he obtains his own share; and henceforth he watches what remains incomplete of the sacrifice: for this reason they bring him the Brahman’s portion. 19. He (the Brahman) must maintain silence (from the time he takes his seat on being elected)? up to that speech (of the Adhvaryu), ‘ Brahman, shall I step forward?’ Those (priests) who, in the midst of the sacrifice, perform the id4, which represents the domestic offerings (pakayag#a)*, tear the sacrifice to pieces, injure it. Now the Brahman, assuredly, is the best physician: hence the Brahman thereby restores the sacrifice; but, if he were to sit there talking, he would not restore it: he must therefore maintain silence.
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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