Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1S.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). * Viz. the Hotrz, as the representative of the officiating priests. Schol. ® On the rathantara and brzhat sAmans, see p. 196, note 2. The vamadevya s4man is S&ma-veda II, 32-34: kay4 nas Aitra 4 bhuvad Qiti sad4vridhat sakh4, ‘with what favour will he assist us, the wonderful, ever-gladdening, friend,’ &c. Cf. Haug, Ait. Br. II, 246. ‘ For upahfita gavah, the Taitt. reads upahfité dhenuZ, ‘called hither is the cow.’ Asval. Sr. has upahfita gavah sahasirahR— upahfita dhenu# saharshabha. Here and after the succeeding calls we have apparently to supply the inverse formulas, ‘May “ I KANDA, 8 ADHYAYA, I BRAHMANA, 24. 223 bull !’—the id&, assuredly, means cattle: hence it is her he thereby calls in an indirect (mystic) way; (and in saying), ‘together with the bull,’ he calls her together with her mate. 21. ‘Hither is called (Id@4) by that (sacrifice) which is performed by the seven Hotr?s!’—he thereby calls her by the Soma-sacrifice performed by the seven Hotrzs1. 22. ‘Hither is called I@4, the conquering !’—he thereby calls her directly. ‘Conquering’ he says, because she overcomes evil, and for that reason he calls her ‘the conquering.’ . ‘Hither is called the friend, the food?!’— the friend, the food, doubtless, means breath : hence he thereby calls hither the breath. ‘Hither is called the Hek#!’—he thereby calls hither the body (of ida), he thereby calls hither the entire (id4). 24. He now intones (in a loud voice): ‘Id4 is called hither! Hither (thither) is called Id4! May I@4 also call us to her!’ In saying, ‘Id is called the cows together with the bull call us,’ &c., as in Taitt. Br., they being likewise omitted in Taitt. S. II, 6, 7. 1 The seven Hotr?s comprise the Hotr? with his assistants, the Maitravaruza (or Prasdstri), and Ad&havaka ; and the chief assistants of the Brahman, viz. the Brahman4kkhamsin, Agnidhra, Potr#, and Nesh/rz. The GrAvastut, another assistant of the Hotr?, is often added as eighth Hotr?. Cf. Haug, Ait. Br. II, p. 147. Instead of upahft4 saptahotra in our text, the Kava text and the Black Yagur-veda read upahfitas saptahotr44, ‘called hither are the seven Hotriships ;’ Asval. Sr. upahdta divy4 sapta hot4raA, ‘called hither are the seven divine Hotrss.’ * Bhaksha, ‘the eating, enjoying ;’ perhaps the author here takes it in the sense of ‘feeder,’ in that of ‘eater, quaffer ;’ SAyana, on Taitt. S. II, 6, 7, 3, takes it as Soma-drink (somapftha). ® Apparently, like hikka (verb hikk), imitative of the internal sound of the hiccough. The K4mva MS. has harik instead; and the Black Yagus ho, which it identifies with the self (@tman). 224 SATAPATHA-BRAHMANA.
2S. II, 6, 7, 3, takes it as Soma-drink (somapftha). ® Apparently, like hikka (verb hikk), imitative of the internal sound of the hiccough. The K4mva MS. has harik instead; and the Black Yagus ho, which it identifies with the self (@tman). 224 SATAPATHA-BRAHMANA. hither,’ he, in a direct way, calls her, who is thereby called hither, as being what she really was: a cow, assuredly, she was, and a cow is four-footed; and therefore he calls her four times}. 25. But in calling her four times, he calls her in different ways, in order to avoid repetition (of sacrificial performance) ; for, if he were to call, ‘Ida is called hither! Id4 is called hither!’ or ‘ Hither is called I@&! hither is called Id4!’ he would indeed commit the (fault of) repetition. By saying, ‘Id4 is called hither!’ he calls her hitherwards; and by ‘ Hither (or thither, lit. called to somebody) is called Id@4!’ he calls her thitherwards. By saying, ‘May Id4 also call us to her,’ he does not omit himself, and, besides, it (the formula) is changed. By (the second), ‘IdA is called hither!’ he again calls her hitherwards ; so that he thereby (and by the second, ‘Hither is called I¢4, again) calls her hitherwards and thitherwards. 26. ‘Manu’s daughter, the butter-pathed (ghvztapadt);’— Manu, indeed, begat her of old: for this reason he says, ‘Manu’s daughter.’ ‘The butterpathed’ he says, because butter gathered in her footprint: therefore he calls her ‘ butter-pathed.’ 27. And further, ‘She who belongs to Mitra and Varuma ;’—this ‘Maitravaruza nature’ (is hers), because she met Mitra and Varuza?.—' She, the god-fashioned one, is called hither as the Brahman!3;’ ! After ‘May Id4 also call us to her,’ he repeats ‘Id4 is called hither! Called hither (thither) is Ida!’ * See I, 8, 1, 7-8, with note 3. * Brahmé devakritopahfita ; the Black Yagur-veda and Asval. Sr. read ‘brahma devakritam upahfttam.’ Cf. Taitt. S. I, 7, 1, 5, brahma vai devan4m brzhaspatid. 1 KAwDA, 8 ADHYAYA, I BRAHMANA, 29. 225 for she, the god-fashioned one, is indeed called hither as their Brahman.— Hither are called the divine Adhvaryus, called hither the human!’—he thereby calls both the divine Adhvaryus and those that are human: the divine Adhvaryus indeed are the calves! (vats44), and what others there are, are the human ones. 28. ‘—They who are to prosper this sacrifice, they who are to prosper the lord of sacrifice. Those Br4hmazas, who have studied and teach the Veda, assuredly prosper the sacrifice, since they spread (perform) and produce it: these he thereby propitiates. And the calves also assuredly make the lord of sacrifice prosper; for the lord of sacrifice who possesses abundance of them, does indeed prosper; for this reason he says, ‘They who are to prosper the lord of sacrifice.’
3And the calves also assuredly make the lord of sacrifice prosper; for the lord of sacrifice who possesses abundance of them, does indeed prosper; for this reason he says, ‘They who are to prosper the lord of sacrifice.’ 29. ‘Hither are called the primeval, law-abiding» divine (fem.) heaven and earth, whose sons are gods.’ He thereby calls to him those two, heaven and earth, within which all this (universe) is embraced.—‘ Hither is called this sacrificer:’ thereby he calls the sacrificer to him. Why he does not mention his name on this occasion, is that this is a mysterious benediction on the ida. Were he, on the contrary, to mention the name, he would do what is human, and the human certainly is inaus- Picious at the sacrifice: hence he does not mention 1 ? The commentator remarks: ‘He says, The divine Adhvaryus assuredly are the calves,’ because, in his opinion, the sannayya constitutes the sacrificial food which contains the Adhvaryus (havis— adhvaryuvat). InI,1, 2,17 we met with the Asvins as the two divine Adhvaryus. (12) Q 226 SATAPATHA-BRAHMANA. the name, lest he should do what is inauspicious at the. sacrifice }. 30. ‘Hither (he is) called for future worship of the gods;’ he thereby in a mysterious manner invokes the blessing of life on this (sacrificer); for as he sacrificed heretofore, so, while living, he will sacrifice hereafter. 31. Moreover, he thereby in a mysterious manner invokes the blessing of offspring for him; for whosoever has offspring,—while he, on his part, goes to yonder world, his offspring sacrifice in this world: hence future worship of the gods means offspring. 32. Moreover, he thereby in a mysterious manner invokes the blessing of cattle for him; for whosoever has cattle, will sacrifice hereafter, as he has sacrificed heretofore. 33. ‘Hither (he is) called for more abundant havis- *offering ;’ he thereby in a mysterious manner invokes the blessing of life on him; for as he has sacrificed heretofore, so while living will he hereafter again and again make offerings. 34. Moreover, he thereby in a mysterious manner invokes the blessing of offspring for this (sacrificer) ; for whosoever possesses offspring,—though he, of his own self, be one only, yet that offering is made tenfold by his offspring: hence offspring means more abundant offering. 35. Moreover, he thereby in a mysterious manner invokes the blessing of cattle for him; for whosoever possesses cattle, will make offering again and again, as he has sacrificed heretofore. 36. This then is the benediction (implied in these formulas), ‘May I live, may I have offspring, may 1 With this and the following paragraphs cf. I, 9, 1, 12 seq. I KANDA, 8 ADHYAYA, I BRAHMANA, 39. 227 I obtain prosperity!’ Now in praying for the blessing of cattle, he prays for prosperity; for cattle means prosperity: hence through these two benedictions everything is obtained; and therefore these two benedictions are here 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.
1S.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). * Viz. the Hotrz, as the representative of the officiating priests. Schol. ® On the rathantara and brzhat sAmans, see p. 196, note 2. The vamadevya s4man is S&ma-veda II, 32-34: kay4 nas Aitra 4 bhuvad Qiti sad4vridhat sakh4, ‘with what favour will he assist us, the wonderful, ever-gladdening, friend,’ &c. Cf. Haug, Ait. Br. II, 246. ‘ For upahfita gavah, the Taitt. reads upahfité dhenuZ, ‘called hither is the cow.’ Asval. Sr. has upahfita gavah sahasirahR— upahfita dhenu# saharshabha. Here and after the succeeding calls we have apparently to supply the inverse formulas, ‘May “ I KANDA, 8 ADHYAYA, I BRAHMANA, 24. 223 bull !’—the id&, assuredly, means cattle: hence it is her he thereby calls in an indirect (mystic) way; (and in saying), ‘together with the bull,’ he calls her together with her mate. 21. ‘Hither is called (Id@4) by that (sacrifice) which is performed by the seven Hotr?s!’—he thereby calls her by the Soma-sacrifice performed by the seven Hotrzs1. 22. ‘Hither is called I@4, the conquering !’—he thereby calls her directly. ‘Conquering’ he says, because she overcomes evil, and for that reason he calls her ‘the conquering.’ . ‘Hither is called the friend, the food?!’— the friend, the food, doubtless, means breath : hence he thereby calls hither the breath. ‘Hither is called the Hek#!’—he thereby calls hither the body (of ida), he thereby calls hither the entire (id4). 24. He now intones (in a loud voice): ‘Id4 is called hither! Hither (thither) is called Id4! May I@4 also call us to her!’ In saying, ‘Id is called the cows together with the bull call us,’ &c., as in Taitt. Br., they being likewise omitted in Taitt. S. II, 6, 7. 1 The seven Hotr?s comprise the Hotr? with his assistants, the Maitravaruza (or Prasdstri), and Ad&havaka ; and the chief assistants of the Brahman, viz. the Brahman4kkhamsin, Agnidhra, Potr#, and Nesh/rz. The GrAvastut, another assistant of the Hotr?, is often added as eighth Hotr?. Cf. Haug, Ait. Br. II, p. 147. Instead of upahft4 saptahotra in our text, the Kava text and the Black Yagur-veda read upahfitas saptahotr44, ‘called hither are the seven Hotriships ;’ Asval. Sr. upahdta divy4 sapta hot4raA, ‘called hither are the seven divine Hotrss.’ * Bhaksha, ‘the eating, enjoying ;’ perhaps the author here takes it in the sense of ‘feeder,’ in that of ‘eater, quaffer ;’ SAyana, on Taitt. S. II, 6, 7, 3, takes it as Soma-drink (somapftha). ® Apparently, like hikka (verb hikk), imitative of the internal sound of the hiccough. The K4mva MS. has harik instead; and the Black Yagus ho, which it identifies with the self (@tman). 224 SATAPATHA-BRAHMANA.
2S. II, 6, 7, 3, takes it as Soma-drink (somapftha). ® Apparently, like hikka (verb hikk), imitative of the internal sound of the hiccough. The K4mva MS. has harik instead; and the Black Yagus ho, which it identifies with the self (@tman). 224 SATAPATHA-BRAHMANA. hither,’ he, in a direct way, calls her, who is thereby called hither, as being what she really was: a cow, assuredly, she was, and a cow is four-footed; and therefore he calls her four times}. 25. But in calling her four times, he calls her in different ways, in order to avoid repetition (of sacrificial performance) ; for, if he were to call, ‘Ida is called hither! Id4 is called hither!’ or ‘ Hither is called I@&! hither is called Id4!’ he would indeed commit the (fault of) repetition. By saying, ‘Id4 is called hither!’ he calls her hitherwards; and by ‘ Hither (or thither, lit. called to somebody) is called Id@4!’ he calls her thitherwards. By saying, ‘May Id4 also call us to her,’ he does not omit himself, and, besides, it (the formula) is changed. By (the second), ‘IdA is called hither!’ he again calls her hitherwards ; so that he thereby (and by the second, ‘Hither is called I¢4, again) calls her hitherwards and thitherwards. 26. ‘Manu’s daughter, the butter-pathed (ghvztapadt);’— Manu, indeed, begat her of old: for this reason he says, ‘Manu’s daughter.’ ‘The butterpathed’ he says, because butter gathered in her footprint: therefore he calls her ‘ butter-pathed.’ 27. And further, ‘She who belongs to Mitra and Varuma ;’—this ‘Maitravaruza nature’ (is hers), because she met Mitra and Varuza?.—' She, the god-fashioned one, is called hither as the Brahman!3;’ ! After ‘May Id4 also call us to her,’ he repeats ‘Id4 is called hither! Called hither (thither) is Ida!’ * See I, 8, 1, 7-8, with note 3. * Brahmé devakritopahfita ; the Black Yagur-veda and Asval. Sr. read ‘brahma devakritam upahfttam.’ Cf. Taitt. S. I, 7, 1, 5, brahma vai devan4m brzhaspatid. 1 KAwDA, 8 ADHYAYA, I BRAHMANA, 29. 225 for she, the god-fashioned one, is indeed called hither as their Brahman.— Hither are called the divine Adhvaryus, called hither the human!’—he thereby calls both the divine Adhvaryus and those that are human: the divine Adhvaryus indeed are the calves! (vats44), and what others there are, are the human ones. 28. ‘—They who are to prosper this sacrifice, they who are to prosper the lord of sacrifice. Those Br4hmazas, who have studied and teach the Veda, assuredly prosper the sacrifice, since they spread (perform) and produce it: these he thereby propitiates. And the calves also assuredly make the lord of sacrifice prosper; for the lord of sacrifice who possesses abundance of them, does indeed prosper; for this reason he says, ‘They who are to prosper the lord of sacrifice.’
3And the calves also assuredly make the lord of sacrifice prosper; for the lord of sacrifice who possesses abundance of them, does indeed prosper; for this reason he says, ‘They who are to prosper the lord of sacrifice.’ 29. ‘Hither are called the primeval, law-abiding» divine (fem.) heaven and earth, whose sons are gods.’ He thereby calls to him those two, heaven and earth, within which all this (universe) is embraced.—‘ Hither is called this sacrificer:’ thereby he calls the sacrificer to him. Why he does not mention his name on this occasion, is that this is a mysterious benediction on the ida. Were he, on the contrary, to mention the name, he would do what is human, and the human certainly is inaus- Picious at the sacrifice: hence he does not mention 1 ? The commentator remarks: ‘He says, The divine Adhvaryus assuredly are the calves,’ because, in his opinion, the sannayya constitutes the sacrificial food which contains the Adhvaryus (havis— adhvaryuvat). InI,1, 2,17 we met with the Asvins as the two divine Adhvaryus. (12) Q 226 SATAPATHA-BRAHMANA. the name, lest he should do what is inauspicious at the. sacrifice }. 30. ‘Hither (he is) called for future worship of the gods;’ he thereby in a mysterious manner invokes the blessing of life on this (sacrificer); for as he sacrificed heretofore, so, while living, he will sacrifice hereafter. 31. Moreover, he thereby in a mysterious manner invokes the blessing of offspring for him; for whosoever has offspring,—while he, on his part, goes to yonder world, his offspring sacrifice in this world: hence future worship of the gods means offspring. 32. Moreover, he thereby in a mysterious manner invokes the blessing of cattle for him; for whosoever has cattle, will sacrifice hereafter, as he has sacrificed heretofore. 33. ‘Hither (he is) called for more abundant havis- *offering ;’ he thereby in a mysterious manner invokes the blessing of life on him; for as he has sacrificed heretofore, so while living will he hereafter again and again make offerings. 34. Moreover, he thereby in a mysterious manner invokes the blessing of offspring for this (sacrificer) ; for whosoever possesses offspring,—though he, of his own self, be one only, yet that offering is made tenfold by his offspring: hence offspring means more abundant offering. 35. Moreover, he thereby in a mysterious manner invokes the blessing of cattle for him; for whosoever possesses cattle, will make offering again and again, as he has sacrificed heretofore. 36. This then is the benediction (implied in these formulas), ‘May I live, may I have offspring, may 1 With this and the following paragraphs cf. I, 9, 1, 12 seq. I KANDA, 8 ADHYAYA, I BRAHMANA, 39. 227 I obtain prosperity!’ Now in praying for the blessing of cattle, he prays for prosperity; for cattle means prosperity: hence through these two benedictions everything is obtained; and therefore these two benedictions are here 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.
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