Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1She either agreed or did not agree®, but passed by them. She came to Manu. 9. Manu said to her,‘ Who art thou?’ ‘Thy daughter,’ she replied. ‘How, illustrious one, (art thou) my daughter?’ he asked. She _ replied, 1 According to the version of the Mah4bhfrata, ‘the peak of the Himflaya to which the ship was tied, was afterwards called naubandhana, ‘the tying of the ship.’ Professor Weber also draws attention to Ath.-veda XIX, 39, 8, where the term nAvaprabhramsana or ‘gliding down of the ship’ is used in connection with the summit of the Himavat. * Pibdam4n4-iva, as taken by the St. Petersb. Dict. The meaning ‘dripping with fat, unctuous,’ offered by the commentator, was probably suggested to him by what follows in the text; and by the cow-version (p. 216, note 3), Taitt. Br. II, 6, 7, 1. 5 Or, as the commentator takes it,‘she both promised and did not promise it;’ that is to say, she promised, inasmuch as she (Id) is called maitravarunt? (belonging to, or the daughter of, Mitra or Varuna; see XIV, 9, 4, 27), but refused, inasmuch as Mitra and Varuma have no share in the id4 portions. 1 KAwpA, 8 ADHYAYA, I BRAHMANA, 13. 219 ‘Those offerings (of) clarified butter, sour milk, whey, and curds, which thou madest in the waters, with them thou hast begotten me. I am the blessing (benediction): make use of me at the sacrifice! If thou wilt make use of me at the sacrifice, thou wilt become rich in offspring and cattle. Whatever blessing thou shalt invoke through me, all that shall be granted to thee!’ He accordingly made use of her (as the benediction) in the middle of the sacrifice; for what is intermediate between the foreofferings and the after-offerings, is the middle of the sacrifice. . 10. With her he went on worshipping and performing austerities, wishing for offspring. Through her he generated this race, which is this race of Manu; and whatever blessing he invoked through her, all that was granted to him. 11. Now this (daughter of Manu) is essentially the same as the 1¢4; and whosoever, knowing this, performs with (the) I@4', he propagates this race which Manu generated; and whatever blessing he invokes through it (or her), all that is granted to him. 12. It (the id4) consists of a fivefold cutting ; for the id&, doubtless, means cattle, and cattle consist of five parts?: for this reason it (the i@4) consists of a fivefold cutting. 13. When he (the Adhvaryu) has cut off the id4 piece by piece’, and broken off the fore-part of the ’ Iday4 karati has the double meaning ‘lives with Id (the woman)’ and ‘practices sacrificial rites with the ida-ceremony.’ 3 See p. 16, note 1. * The technical expression used for this fivefold cutting of the ida is sam-ava-do, ‘to cut off completely (or together),’ or, according to the St. Petersb. Dict., ‘to divide and collect the 220 SATAPATHA-BRAHMANA.
216, note 1. * The technical expression used for this fivefold cutting of the ida is sam-ava-do, ‘to cut off completely (or together),’ or, according to the St. Petersb. Dict., ‘to divide and collect the 220 SATAPATHA-BRAHMANA. cake (for the sacrificer’s portion), he puts it (the latter) down (on the barhis) before the dhruvéspoon. Having then handed over the former (the id4) to the Hotvz}, he passes by him towards the south, 14. He anoints the Hotrz here? (with clarified butter taken from the id4); and with it the Hotvz anoints his lips, with the text, ‘Of thee, offered by the lord of the mind, I eat for sap, for out-breathing!’ 15. He then anoints the Hotvz here?; and with it the Hotvz anoints his lips, with the text, ‘ Of thee, offered by the lord of speech, I eat for strength, for in-breathing 1’ 16. At that time, namely, Manu’ became apprehensive (thinking), ‘ This (part) of my sacrifice—that is, this id& representing the domestic offering— is certainly the weakest: the Rakshas must not pieces.’ The five cuttings of the id& consist of the upastaraza, or underlayer of butter in the idAp4trt; of two cuttings of each of the havis (or dishes of sacrificial food) from their southern and central parts respectively ; and of two drippings (or bastings, abhigh4rama) of butter, as in the case of the svishfakrit (see Katy. III, 4, 6, and note on I, 7, 3, 20). According to some authorities, the id& consists of four cuttings only (cf. Hillebrandt, Neu- und Vollm. p. 122). 1 According to Katy. III, 4, 8, 9, he does so without quitting his hold‘ of the id&; and he withdraws the latter from the Hotr‘, when he anoints him. 2 A gesture here indicated the two middle joints (or, according to Harisvamin, the intermediate links) of the Hotr?’s right fore-finger, viz. first the lower joint, and afterwards (par. 15) the upper joint; whereupon the Hotr? applies the respective joints to his lips and smears the butter on them, cf. Asv. S. I, 7, 1; Katy. III, 4, 9; Hillebrandt, op. cit., p.124. In Sat. Br. XII, 2, 4, 5 the fore-finger is called annaditam4, or the finger ‘which eats most food;’ cf. Weber, Pratigfasfitra, p. 97. 1 KAwpA, 8 ADHYAYA, I BRAHMANA, 18. = 22 injure my sacrifice at this place.’ Accordingly by that (butter, taken from the id&, and smeared on his lips) he promoted it (the id& to a safe place, thinking), ‘Before the Rakshas (come)! before the Rakshas (come) !’ And in like manner this one also thereby promotes (the idA to a safe place, thinking), ‘Before the Rakshas (come)! before the Rakshas (come)!’ And though he does not (at present) eat (the id&) visibly, lest he should eat it before it is invoked, he nevertheless promotes it (to a safe place), when he smears the (butter) on his lips.
3before the Rakshas (come)!’ And though he does not (at present) eat (the id&) visibly, lest he should eat it before it is invoked, he nevertheless promotes it (to a safe place), when he smears the (butter) on his lips. 17. He now cuts off piece by piece (the av4ntared4) in (or, into) the Hotvz’s hand. That which is cut up piece by piece he thus makes visibly enter! the Hotz; and through that which has entered (or is cooked in) his own self, the Hotz invokes a blessing on the sacrificer: for this reason he cuts it off piece by piece in the Hotr2’s hand? 18. He now calls® (the id&) in a low voice. At that time, namely, Manu became apprehensive (thinking), ‘This (part) of my sacrifice—that is, this id& 1 Endm hotari srayati, literally ‘he makes it enter into, remain in, the Hotrz” The author, however, here, as in I, 6, 4, 7, mixes up the verb sri with sr4, ‘to cook.’ The reason for this see p.177, note 4. * This, according to Asv. Sr. I, 4, 3, and comm., is effected in the following way: the Hotr? takes the id4 with his joined hands (afigali) and makes it lie in his left hand; whereupon the Adhvaryu cuts the (fivefold cut) avantareda from the id& into the Hotr?’s right hand, the fingers of which point northwards; the five cuttings apparently consist of the ‘underlayer’ of butter, two pieces cut from the ida, and drippings of butter on them. Cf. Hillebrandt, Op. cit., p. 125. * During the invocation of the ida the Hotr? holds the butter (as well as the avantared4), and the other priests (except the Brahman) and the sacrificer touch the id4 (or, according to Karka, the Hotrz). Katy. IIL, 4, 11. 12. 222 SATAPATHA-BRAHMAMA. representing the domestic offerings—is certainly the weakest: the Rakshas must not injure my sacrifice at this place.’ He accordingly called it to him in a low voice (thinking), ‘Before the Rakshas (come)! before the Rakshas (come)!’ And in like manner this one (the Hotrz) thereby calls it (thinking), ‘Before the Rakshas (come)! before the Rakshas (come)!’ 19. He calls thus (in a low voice)}, ‘ Hither is called the Rathantara (chant), together with the earth: may the Rathantara, together with the earth, call me?! Hither is called the Vamadevya (chant), together with the atmosphere: may the Vamadevya, together with the atmosphere, call me! Hither is called the Bvzhat (chant), together with the sky: may the Brzhat, together with the sky, call me!’ In thus calling her (the Id@4) to him, he calls to him both these (three) worlds and those chants*. 20. ‘Hither are called the cows‘, together with ‘the ' There are considerable differences between the text of the Hotr?’s call to the idf as here given and that given in Asv. S.I, 1,7. The text of the Black Yagur-veda (Taitt. Br. III, 5, 8; Taitt. S. Il, 6, 7; I, 7, 1), on the other hand, only differs from ours in one or two points. According to Asv. S.1, 5, 28, the calls are to be uttered in the highest pitch (cf. Hillebrandt, Neu- und Vollmondsopfer, p. 126, note).
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.
1She either agreed or did not agree®, but passed by them. She came to Manu. 9. Manu said to her,‘ Who art thou?’ ‘Thy daughter,’ she replied. ‘How, illustrious one, (art thou) my daughter?’ he asked. She _ replied, 1 According to the version of the Mah4bhfrata, ‘the peak of the Himflaya to which the ship was tied, was afterwards called naubandhana, ‘the tying of the ship.’ Professor Weber also draws attention to Ath.-veda XIX, 39, 8, where the term nAvaprabhramsana or ‘gliding down of the ship’ is used in connection with the summit of the Himavat. * Pibdam4n4-iva, as taken by the St. Petersb. Dict. The meaning ‘dripping with fat, unctuous,’ offered by the commentator, was probably suggested to him by what follows in the text; and by the cow-version (p. 216, note 3), Taitt. Br. II, 6, 7, 1. 5 Or, as the commentator takes it,‘she both promised and did not promise it;’ that is to say, she promised, inasmuch as she (Id) is called maitravarunt? (belonging to, or the daughter of, Mitra or Varuna; see XIV, 9, 4, 27), but refused, inasmuch as Mitra and Varuma have no share in the id4 portions. 1 KAwpA, 8 ADHYAYA, I BRAHMANA, 13. 219 ‘Those offerings (of) clarified butter, sour milk, whey, and curds, which thou madest in the waters, with them thou hast begotten me. I am the blessing (benediction): make use of me at the sacrifice! If thou wilt make use of me at the sacrifice, thou wilt become rich in offspring and cattle. Whatever blessing thou shalt invoke through me, all that shall be granted to thee!’ He accordingly made use of her (as the benediction) in the middle of the sacrifice; for what is intermediate between the foreofferings and the after-offerings, is the middle of the sacrifice. . 10. With her he went on worshipping and performing austerities, wishing for offspring. Through her he generated this race, which is this race of Manu; and whatever blessing he invoked through her, all that was granted to him. 11. Now this (daughter of Manu) is essentially the same as the 1¢4; and whosoever, knowing this, performs with (the) I@4', he propagates this race which Manu generated; and whatever blessing he invokes through it (or her), all that is granted to him. 12. It (the id4) consists of a fivefold cutting ; for the id&, doubtless, means cattle, and cattle consist of five parts?: for this reason it (the i@4) consists of a fivefold cutting. 13. When he (the Adhvaryu) has cut off the id4 piece by piece’, and broken off the fore-part of the ’ Iday4 karati has the double meaning ‘lives with Id (the woman)’ and ‘practices sacrificial rites with the ida-ceremony.’ 3 See p. 16, note 1. * The technical expression used for this fivefold cutting of the ida is sam-ava-do, ‘to cut off completely (or together),’ or, according to the St. Petersb. Dict., ‘to divide and collect the 220 SATAPATHA-BRAHMANA.
216, note 1. * The technical expression used for this fivefold cutting of the ida is sam-ava-do, ‘to cut off completely (or together),’ or, according to the St. Petersb. Dict., ‘to divide and collect the 220 SATAPATHA-BRAHMANA. cake (for the sacrificer’s portion), he puts it (the latter) down (on the barhis) before the dhruvéspoon. Having then handed over the former (the id4) to the Hotvz}, he passes by him towards the south, 14. He anoints the Hotrz here? (with clarified butter taken from the id4); and with it the Hotvz anoints his lips, with the text, ‘Of thee, offered by the lord of the mind, I eat for sap, for out-breathing!’ 15. He then anoints the Hotvz here?; and with it the Hotvz anoints his lips, with the text, ‘ Of thee, offered by the lord of speech, I eat for strength, for in-breathing 1’ 16. At that time, namely, Manu’ became apprehensive (thinking), ‘ This (part) of my sacrifice—that is, this id& representing the domestic offering— is certainly the weakest: the Rakshas must not pieces.’ The five cuttings of the id& consist of the upastaraza, or underlayer of butter in the idAp4trt; of two cuttings of each of the havis (or dishes of sacrificial food) from their southern and central parts respectively ; and of two drippings (or bastings, abhigh4rama) of butter, as in the case of the svishfakrit (see Katy. III, 4, 6, and note on I, 7, 3, 20). According to some authorities, the id& consists of four cuttings only (cf. Hillebrandt, Neu- und Vollm. p. 122). 1 According to Katy. III, 4, 8, 9, he does so without quitting his hold‘ of the id&; and he withdraws the latter from the Hotr‘, when he anoints him. 2 A gesture here indicated the two middle joints (or, according to Harisvamin, the intermediate links) of the Hotr?’s right fore-finger, viz. first the lower joint, and afterwards (par. 15) the upper joint; whereupon the Hotr? applies the respective joints to his lips and smears the butter on them, cf. Asv. S. I, 7, 1; Katy. III, 4, 9; Hillebrandt, op. cit., p.124. In Sat. Br. XII, 2, 4, 5 the fore-finger is called annaditam4, or the finger ‘which eats most food;’ cf. Weber, Pratigfasfitra, p. 97. 1 KAwpA, 8 ADHYAYA, I BRAHMANA, 18. = 22 injure my sacrifice at this place.’ Accordingly by that (butter, taken from the id&, and smeared on his lips) he promoted it (the id& to a safe place, thinking), ‘Before the Rakshas (come)! before the Rakshas (come) !’ And in like manner this one also thereby promotes (the idA to a safe place, thinking), ‘Before the Rakshas (come)! before the Rakshas (come)!’ And though he does not (at present) eat (the id&) visibly, lest he should eat it before it is invoked, he nevertheless promotes it (to a safe place), when he smears the (butter) on his lips.
3before the Rakshas (come)!’ And though he does not (at present) eat (the id&) visibly, lest he should eat it before it is invoked, he nevertheless promotes it (to a safe place), when he smears the (butter) on his lips. 17. He now cuts off piece by piece (the av4ntared4) in (or, into) the Hotvz’s hand. That which is cut up piece by piece he thus makes visibly enter! the Hotz; and through that which has entered (or is cooked in) his own self, the Hotz invokes a blessing on the sacrificer: for this reason he cuts it off piece by piece in the Hotr2’s hand? 18. He now calls® (the id&) in a low voice. At that time, namely, Manu became apprehensive (thinking), ‘This (part) of my sacrifice—that is, this id& 1 Endm hotari srayati, literally ‘he makes it enter into, remain in, the Hotrz” The author, however, here, as in I, 6, 4, 7, mixes up the verb sri with sr4, ‘to cook.’ The reason for this see p.177, note 4. * This, according to Asv. Sr. I, 4, 3, and comm., is effected in the following way: the Hotr? takes the id4 with his joined hands (afigali) and makes it lie in his left hand; whereupon the Adhvaryu cuts the (fivefold cut) avantareda from the id& into the Hotr?’s right hand, the fingers of which point northwards; the five cuttings apparently consist of the ‘underlayer’ of butter, two pieces cut from the ida, and drippings of butter on them. Cf. Hillebrandt, Op. cit., p. 125. * During the invocation of the ida the Hotr? holds the butter (as well as the avantared4), and the other priests (except the Brahman) and the sacrificer touch the id4 (or, according to Karka, the Hotrz). Katy. IIL, 4, 11. 12. 222 SATAPATHA-BRAHMAMA. representing the domestic offerings—is certainly the weakest: the Rakshas must not injure my sacrifice at this place.’ He accordingly called it to him in a low voice (thinking), ‘Before the Rakshas (come)! before the Rakshas (come)!’ And in like manner this one (the Hotrz) thereby calls it (thinking), ‘Before the Rakshas (come)! before the Rakshas (come)!’ 19. He calls thus (in a low voice)}, ‘ Hither is called the Rathantara (chant), together with the earth: may the Rathantara, together with the earth, call me?! Hither is called the Vamadevya (chant), together with the atmosphere: may the Vamadevya, together with the atmosphere, call me! Hither is called the Bvzhat (chant), together with the sky: may the Brzhat, together with the sky, call me!’ In thus calling her (the Id@4) to him, he calls to him both these (three) worlds and those chants*. 20. ‘Hither are called the cows‘, together with ‘the ' There are considerable differences between the text of the Hotr?’s call to the idf as here given and that given in Asv. S.I, 1,7. The text of the Black Yagur-veda (Taitt. Br. III, 5, 8; Taitt. S. Il, 6, 7; I, 7, 1), on the other hand, only differs from ours in one or two points. According to Asv. S.1, 5, 28, the calls are to be uttered in the highest pitch (cf. Hillebrandt, Neu- und Vollmondsopfer, p. 126, note).
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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