Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1g, note 1. 2 Or, Pragdpati..., see I, 1, 1, 13, with note. ® See I, 1, 4, 23-24. According to the Paddhati on Katy. III, 8, the Adhvaryu holds the deer-skin with his left hand over the utkara, or heap of rubbish, and pours the refuse under the skin on the utkara. 266 SATAPATHA-BRAHMANA, (Asuras) of it by (giving them) what was the worst part of the sacrifice, to wit, with the blood of the victim (they dispossessed them) of the animal sacrifice, and with the refuse of the rice of the haviryagia. ‘May they be duly dispossessed of the sacrifice, they thought; for he indeed is duly dispossessed, who is dispossessed even while obtaining a (worthless) share. He, on the other hand, who is dispossessed without any share whatever, hopes for a while, and when it occurs to him, he says, ‘What share hast thou given me?’ Hence what share the gods set apart for those (Asuras), that same share he now makes over to them in pouring (the refuse of the rice) right under the black antelope skin. He thereby casts it into blind darkness, where there is no (sacrificial) fire. And in the same way he casts the blood of the victim into blind darkness, where there is no fire; thinking, ‘Thou art the Rakshas’ share!’ For this reason they use not the gore of the victim (for sacrificial purposes), since it is the Rakshas’ share. THIRD BRAHMANA. 1. The sacrifice being now complete, he (the Adhvaryu) walks round (the fire) to the south, and pours out a vessel (of water); for thus it is (poured out) towards north: therefore he pours it out after walking round to the south. He who sacrifices, doubtless, sacrifices with a desire that he also may obtain a place in the world of the gods. That sacrifice of his then goes forth towards the world of the gods: after it follows the fee which he gives (to the priests), and holding on to the priests’ fee (follows) the sacrificer. I KANDA, 9 ADHYAYA, 3 BRAHMANA, 6. 267 2. That same path leads either to the gods or to the fathers. On both sides two flames are ever burning: they scorch him who deserves to be scorched, and allow him to pass who deserves to pass *. Now, water is (a means of) lustration: hence he thereby lustrates that path. 3. A full (vessel) he pours out, because full means all: hence he thereby lustrates that (path) by means of the All. He pours it out continuously, uninterruptedly: hence he thereby lustrates that (path) in a continuous, uninterrupted manner. 4. And again why he pours out a vessel (of water) is: where anything is done wrongly at the sacrifice, there they tear or wound it; and—water being (a means of) lustration—he lustrates it by that (means of) lustration, water; he heals it with water. 5. A full (vessel) he pours out, because full means all: hence he thereby heals it by means of the All. Continuously, uninterruptedly he pours it out: hence he thereby heals it in a continuous (lasting), uninterrupted manner.
25. A full (vessel) he pours out, because full means all: hence he thereby heals it by means of the All. Continuously, uninterruptedly he pours it out: hence he thereby heals it in a continuous (lasting), uninterrupted manner. 6. He (the sacrificer) intercepts it with his open hands held together, while reciting the text (V4g. 1 Cf. Mah4bh. XII, 525,‘Two paths are known, one leading to the gods, and one leading to the fathers;’ and ib. XIII, 1082, ‘That sun is said to be the gate of the paths leading to the gods; and that moon is said to be the gate of the paths leading to the fathers.’ See also Khand. Up. V, 3. In Sat. Br. VI, 6, 2, 4 the gate of the heavenly world is said to be situated in the northeast; whilst that of the world of the fathers, according to XIII, 8, 1, 5, lies in the south-east. Cf. Kaushit. Up. I, 2 seq. (Max Miller, Up. I, p. 274), ‘ Verily, the moon is the door of the heavenly world,’ &c. 2 According to Harisv4min, they scorch him who has not fulfilled his duties, and allow him to pass who has done so. 268 SATAPATHA-BRAHMANA, P S. II, 24), ‘We have united with lustre, with vigour, with the bodies!, with the happy spirit. May Tvashévz, the dispenser of boons, grant us riches, and make even what was injured in our body!’ What was torn, that he thereby heals. 7. He then touches his face (with the water in his hands). The reason why he thus touches his face is twofold : water means ambrosia, and with ambrosia he accordingly touches himself; also he thereby transfers to himself that sacred work (the sacrifice): for these reasons he touches his face. 8. He now strides the (three) Vishau-strides. He who sacrifices assuredly gratifies the gods. In gratifying the gods by that sacrifice—partly by xz&s, partly by yagus, partly by oblations—he acquires a share among them; and having acquired a share among them, he goes to them. 9. And again why he strides the Vishustrides, is: Vishzu, truly, is the sacrifice, by striding (vi-kram) he obtained for the gods that all-pervading power (vikr4nti) which now belongs to them. By his first step he gained this same (earth), by the second this aérial expanse, and by his last (step) the sky. And this same pervading power Vishzu, as the sacrifice, obtains by his strides for him (the sacrificer): for this reason he strides 1 That is, with the departed persons, the fathers; or, more probably, with new bodies(?), cf. the funereal hymns, Rig-veda X, 14-18; especially X, 15,14; 16, 5; 14,8. Perhaps, however, it would be better to construe, ‘by (our) bodies we have united with lustre and vigour ; by (our) mind with bliss.’ In IV, 6, 1, 1 it is said, that the sacrificer is born in the next world with his entire body ; similarly XI, 1, 8,6; XII, 8, 3,31. For further quotations regarding the views on future existence, see A. Weber, Ind. Streifen, I, p. 20 seq.; J. Muir, Original Sanskrit Texts, V, p. 314 seq. I KANDA, 9 ADHYAYA, 3 BRAHMAMNA, II. 269
3For further quotations regarding the views on future existence, see A. Weber, Ind. Streifen, I, p. 20 seq.; J. Muir, Original Sanskrit Texts, V, p. 314 seq. I KANDA, 9 ADHYAYA, 3 BRAHMAMNA, II. 269 the Vishzu-strides. Now it is indeed from this (earth) that most (beings) go (upwards). 10. Hence (he strides thrice) with the texts (Vag. S. II, 25 a-c), ‘On the earth Vishzu strode by means of the g4yatrt metre: excluded therefrom is he who hates us, and whom we hate!’ ‘In the air Vishzu strode by means of the trish‘ubh metre: excluded therefrom is he who hates us, and whom we hate!’ ‘In the sky Vishzu strode by means of the gagatti metre: excluded therefrom is he who hates us, and whom we hate!’ When one has thus ascended these worlds, that is the goal, that the safe refuge: the rays of him (the sun) who burns there, are the righteous (departed)'; and what highest light there is?, that is Pragdpati or the heavenly world. Having then in this way ascended these worlds, he reaches that goal, that safe refuge. Now he who wishes to give instructions from hence, should come hitherwards from above. Twofold is the reason why he should come hitherwards from above: 11. By (or, from) the escape (of the enemies) indeed the conquering gods formerly gained first the sky, and then this aérial expanse; and there- 1 In VI, 5, 4,8 we shall meet with the statement, that ‘the stars (nakshatra)are the lights of righteous men who go to the heavenly world.’ In the same passage, however (as in others), the nakshatras (lunar mansions) are represented as divine female beings (with unclipped wings; cf. Vag. S. XI, 61), with whom, in IX, 4,1, 9, the moon is said to live together, as the Gandharvas with the Apsaras. 2 See par. 16 with note. The K4zva text reads, ‘yat param bhiti.’ * Apasaranatah; i.e. by allowing the enemies to escape, viz. first from the sky to the air, and then from the air to the earth. It also, however, has the meaning of ‘from escape ;’ that is, the gods drove the enemies to the earth, whence there was no escape for them. 270 SATAPATHA-BRAHMANA. upon they drove their enemies away from this (earth), whence there was no escape. And in like manner he (the priest) also by the escape (of the enemies) gains first the sky, and then this aérial expanse ; and thereupon he drives his enemies away from this (earth), whence there is no escape. This earth indeed is a firm footing: hence he thereby stands firm on this firm footing.
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.
1g, note 1. 2 Or, Pragdpati..., see I, 1, 1, 13, with note. ® See I, 1, 4, 23-24. According to the Paddhati on Katy. III, 8, the Adhvaryu holds the deer-skin with his left hand over the utkara, or heap of rubbish, and pours the refuse under the skin on the utkara. 266 SATAPATHA-BRAHMANA, (Asuras) of it by (giving them) what was the worst part of the sacrifice, to wit, with the blood of the victim (they dispossessed them) of the animal sacrifice, and with the refuse of the rice of the haviryagia. ‘May they be duly dispossessed of the sacrifice, they thought; for he indeed is duly dispossessed, who is dispossessed even while obtaining a (worthless) share. He, on the other hand, who is dispossessed without any share whatever, hopes for a while, and when it occurs to him, he says, ‘What share hast thou given me?’ Hence what share the gods set apart for those (Asuras), that same share he now makes over to them in pouring (the refuse of the rice) right under the black antelope skin. He thereby casts it into blind darkness, where there is no (sacrificial) fire. And in the same way he casts the blood of the victim into blind darkness, where there is no fire; thinking, ‘Thou art the Rakshas’ share!’ For this reason they use not the gore of the victim (for sacrificial purposes), since it is the Rakshas’ share. THIRD BRAHMANA. 1. The sacrifice being now complete, he (the Adhvaryu) walks round (the fire) to the south, and pours out a vessel (of water); for thus it is (poured out) towards north: therefore he pours it out after walking round to the south. He who sacrifices, doubtless, sacrifices with a desire that he also may obtain a place in the world of the gods. That sacrifice of his then goes forth towards the world of the gods: after it follows the fee which he gives (to the priests), and holding on to the priests’ fee (follows) the sacrificer. I KANDA, 9 ADHYAYA, 3 BRAHMANA, 6. 267 2. That same path leads either to the gods or to the fathers. On both sides two flames are ever burning: they scorch him who deserves to be scorched, and allow him to pass who deserves to pass *. Now, water is (a means of) lustration: hence he thereby lustrates that path. 3. A full (vessel) he pours out, because full means all: hence he thereby lustrates that (path) by means of the All. He pours it out continuously, uninterruptedly: hence he thereby lustrates that (path) in a continuous, uninterrupted manner. 4. And again why he pours out a vessel (of water) is: where anything is done wrongly at the sacrifice, there they tear or wound it; and—water being (a means of) lustration—he lustrates it by that (means of) lustration, water; he heals it with water. 5. A full (vessel) he pours out, because full means all: hence he thereby heals it by means of the All. Continuously, uninterruptedly he pours it out: hence he thereby heals it in a continuous (lasting), uninterrupted manner.
25. A full (vessel) he pours out, because full means all: hence he thereby heals it by means of the All. Continuously, uninterruptedly he pours it out: hence he thereby heals it in a continuous (lasting), uninterrupted manner. 6. He (the sacrificer) intercepts it with his open hands held together, while reciting the text (V4g. 1 Cf. Mah4bh. XII, 525,‘Two paths are known, one leading to the gods, and one leading to the fathers;’ and ib. XIII, 1082, ‘That sun is said to be the gate of the paths leading to the gods; and that moon is said to be the gate of the paths leading to the fathers.’ See also Khand. Up. V, 3. In Sat. Br. VI, 6, 2, 4 the gate of the heavenly world is said to be situated in the northeast; whilst that of the world of the fathers, according to XIII, 8, 1, 5, lies in the south-east. Cf. Kaushit. Up. I, 2 seq. (Max Miller, Up. I, p. 274), ‘ Verily, the moon is the door of the heavenly world,’ &c. 2 According to Harisv4min, they scorch him who has not fulfilled his duties, and allow him to pass who has done so. 268 SATAPATHA-BRAHMANA, P S. II, 24), ‘We have united with lustre, with vigour, with the bodies!, with the happy spirit. May Tvashévz, the dispenser of boons, grant us riches, and make even what was injured in our body!’ What was torn, that he thereby heals. 7. He then touches his face (with the water in his hands). The reason why he thus touches his face is twofold : water means ambrosia, and with ambrosia he accordingly touches himself; also he thereby transfers to himself that sacred work (the sacrifice): for these reasons he touches his face. 8. He now strides the (three) Vishau-strides. He who sacrifices assuredly gratifies the gods. In gratifying the gods by that sacrifice—partly by xz&s, partly by yagus, partly by oblations—he acquires a share among them; and having acquired a share among them, he goes to them. 9. And again why he strides the Vishustrides, is: Vishzu, truly, is the sacrifice, by striding (vi-kram) he obtained for the gods that all-pervading power (vikr4nti) which now belongs to them. By his first step he gained this same (earth), by the second this aérial expanse, and by his last (step) the sky. And this same pervading power Vishzu, as the sacrifice, obtains by his strides for him (the sacrificer): for this reason he strides 1 That is, with the departed persons, the fathers; or, more probably, with new bodies(?), cf. the funereal hymns, Rig-veda X, 14-18; especially X, 15,14; 16, 5; 14,8. Perhaps, however, it would be better to construe, ‘by (our) bodies we have united with lustre and vigour ; by (our) mind with bliss.’ In IV, 6, 1, 1 it is said, that the sacrificer is born in the next world with his entire body ; similarly XI, 1, 8,6; XII, 8, 3,31. For further quotations regarding the views on future existence, see A. Weber, Ind. Streifen, I, p. 20 seq.; J. Muir, Original Sanskrit Texts, V, p. 314 seq. I KANDA, 9 ADHYAYA, 3 BRAHMAMNA, II. 269
3For further quotations regarding the views on future existence, see A. Weber, Ind. Streifen, I, p. 20 seq.; J. Muir, Original Sanskrit Texts, V, p. 314 seq. I KANDA, 9 ADHYAYA, 3 BRAHMAMNA, II. 269 the Vishzu-strides. Now it is indeed from this (earth) that most (beings) go (upwards). 10. Hence (he strides thrice) with the texts (Vag. S. II, 25 a-c), ‘On the earth Vishzu strode by means of the g4yatrt metre: excluded therefrom is he who hates us, and whom we hate!’ ‘In the air Vishzu strode by means of the trish‘ubh metre: excluded therefrom is he who hates us, and whom we hate!’ ‘In the sky Vishzu strode by means of the gagatti metre: excluded therefrom is he who hates us, and whom we hate!’ When one has thus ascended these worlds, that is the goal, that the safe refuge: the rays of him (the sun) who burns there, are the righteous (departed)'; and what highest light there is?, that is Pragdpati or the heavenly world. Having then in this way ascended these worlds, he reaches that goal, that safe refuge. Now he who wishes to give instructions from hence, should come hitherwards from above. Twofold is the reason why he should come hitherwards from above: 11. By (or, from) the escape (of the enemies) indeed the conquering gods formerly gained first the sky, and then this aérial expanse; and there- 1 In VI, 5, 4,8 we shall meet with the statement, that ‘the stars (nakshatra)are the lights of righteous men who go to the heavenly world.’ In the same passage, however (as in others), the nakshatras (lunar mansions) are represented as divine female beings (with unclipped wings; cf. Vag. S. XI, 61), with whom, in IX, 4,1, 9, the moon is said to live together, as the Gandharvas with the Apsaras. 2 See par. 16 with note. The K4zva text reads, ‘yat param bhiti.’ * Apasaranatah; i.e. by allowing the enemies to escape, viz. first from the sky to the air, and then from the air to the earth. It also, however, has the meaning of ‘from escape ;’ that is, the gods drove the enemies to the earth, whence there was no escape for them. 270 SATAPATHA-BRAHMANA. upon they drove their enemies away from this (earth), whence there was no escape. And in like manner he (the priest) also by the escape (of the enemies) gains first the sky, and then this aérial expanse ; and thereupon he drives his enemies away from this (earth), whence there is no escape. This earth indeed is a firm footing: hence he thereby stands firm on this firm footing.
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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