Fetching
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Fetching
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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Hence also one does not cleanse oneself with it!, nor does one do anything else with it. Now there is splendour (for the fire): for he thereby makes it to be possessed of divine seed, bestows splendour on it; and sets up a fire completely endowed with seed. That is why he brings gold. , 6. He then brings salt. Yonder sky assuredly bestowed that (salt as) cattle on this earth: hence they say that salt soil is suitable for cattle. That (salt), therefore, means cattle; and thus he thereby visibly supplies it (the fire) with cattle; and the latter having come from yonder (sky) is securely established on this earth. Moreover, that (salt) is believed to be the savour (rasa) of those two, the sky and the earth?: so that he thereby supplies it (the fire) with the savour of those two, the sky and the earth. That is why he brings salt. 7. He then brings (the earth of) a mole-hill (Akhu-kartsha)*. The moles certainly know the 1 Sayama interprets enena na dh4vayati by ‘he does not clean (his teeth) with it;’—the St. Petersb. Dict. by ‘he does not get himself conveyed (driven) by it.’ The KAnva text has: Tasmad enad apsv evdnuvindanty apsu punanty apsu hy enat prdsifiéan nainena dhAvayanti na kim sana kurvanti. 2 Cf. Taitt. Br. I, 1, 3, 2: ‘The sky and the earth were (originally) close together. On being separated they said to each other, “Let there be a common sacrificial essence (yagfiyam) for us!” What sacrificial essence there was belonging to yonder sky, that it bestowed on this earth, that became the salt (in the earth); and what sacrificial essence there was belonging to this earth, that it bestowed on yonder sky, that became the black (spots) in the moon. When he throws salt (on the fire-place), let him think it to be that (viz. the black in the moon): it is on the sacrificial essence of the sky and the earth that he sets up his fire.’ * On the mythic connection of (the white, sharp teeth of) the II KANDA, I ADHYAYA, I BRAHMANA, 9. 279 - savour of this earth: hence, by entering deeper and deeper into this earth, they (grow) very fat, knowing, as they do, its savour; and wherever they know the savour of this earth to be, there they cast it up. Hence he thereby supplies it (the fire) with the savour of this earth: that is why he brings a molehill. Moreover, they say of one who has attained prosperity (or splendour, srt) that he is purtshya; and purtsha and karisha! doubtless mean one and the same thing: it is, therefore, for his (Agni’s or the sacrificer’s) attainment of splendour (srt) that he brings a mole-hill. 8. He then brings pebbles. Now the gods and the Asuras, both of them sprung from Pragdpati, once contended for superiority. This earth was then trembling like a lotus-leaf; for the wind was tossing it hither and thither: now it came near the gods, now it came near the Asuras. When it came near the gods,— g. They said, ‘Come, let us steady this restingplace; and when firm and steady, let us set up
2This earth was then trembling like a lotus-leaf; for the wind was tossing it hither and thither: now it came near the gods, now it came near the Asuras. When it came near the gods,— g. They said, ‘Come, let us steady this restingplace; and when firm and steady, let us set up &khu (mole, mouse, rat), as of that of the boar, with the thunder bolt, see Dr. A. Kuhn’s ingenious remarks, ‘ Herabkunft des Feuers und des Gittertranks,’ p. 202. According to Taitt. Br. I, 1, 3, 3, Agni at one time concealed himself from the gods, and having become a mole, dug himself into the earth; so that the mole-hills thrown up by him, have some of Agni’s nature attaching to them. The Taittirtyas also put on the hearth the earth of an ant-hill, which the Braéhmama (in the same way as our author does of the molehill) represents as the savour (or marrow, essence) of the earth. 1 The primary meaning of karfsha is ‘that which is scattered, or strewn about,’ hence ‘refuse, rubbish’ (and 4k hu-karfsha, ‘molecast’). Its secondary meaning, as is that of purisha, is ‘manure’ (or perhaps also ‘soft, rich mould’), an article naturally valued by an agricultural population. See I, 2, 5,17, where purisha is taken symbolically to represent cattle. 280 SATAPATHA-BRAHMANA. the two fires on it; whereupon we will exclude our enemies from any share in it.’ 10. Accordingly, in like manner as one would stretch a skin by means of wooden pins, they fastened down this resting-place; and it formed a firm and steady resting-place. And when it was firm and steady, they set up the two fires on it; and thereupon they excluded their enemies from any share in it! 11, And in like manner that one (the Adhvaryu) now fastens down that resting-place by means of pebbles ; and on it, when firm and steady, he sets up the two fires; whereupon he excludes the (sacrificer’s) enemies from any share in it. This is the reason why he brings pebbles. 12. These then are the five equipments?: for fivefold is. the sacrifice, fivefold the animal victim; and five seasons there are in the year. 1 The corresponding myth of Taitt. Br. I, 1, 3, 5, though very different from ours, yet presents one or two points of resemblance. According to it, nothing was to be seen in the beginning except water and a lotus-leaf standing out above it. Pragdpati (being bent on creating the firm ground) bethought himself that the lotus-stalk must rest on something; and having assumed the form of a boar, he dived and brought up some of the earth. This he spread out (prath) on the lotus-leaf, whence originated the earth (prithivt), which he then fastened down by means of pebbles. Hence the latter are put on the hearth in order to afford a firm foundation for the fire.
3This he spread out (prath) on the lotus-leaf, whence originated the earth (prithivt), which he then fastened down by means of pebbles. Hence the latter are put on the hearth in order to afford a firm foundation for the fire. * According to the authorities of the Black Yagur-veda there are not five, but fourteen sambh4ras, seven of which are taken from the earth, viz. sand, salt, a mole-hill, an ant-hill, mire from a driedup pool, pebbles, and gold; while the remaining seven consist of pieces of wood from the asvattha, udumbara, pal4sa (? two pieces), samf, and vikankata trees, and from some tree that has been struck by lightning. The sprinkling of water about the fire-place is not counted by them as a sambhéra, but as one of the usual acts of lustration. Taitt. Br. I, 1, 3 seq. II KANDA, I ADHYAYA, I BRAHMANA, 14. 281 13. Now, as to this, they say, ‘Six seasons there are in the year. And in that case the very deficiency (ny fina) itself is rendered a productive union!, since it is from the lower part (nyfina, i.e. of the body) that offspring is here brought forth. Thus also a progressive improvement? (is assured to the sacrificer): for this reason there are five equipments. And when (it is nevertheless insisted on that) there are six seasons in the year, then Agni is the sixth of them, and thus there is no deficiency. 14. Here also they say, ‘He should not equip it even with a single equipment!’ For (they argue) all those (objects) are on this earth, and hence, when he establishes the fire on this earth, the latter of itself obtains all those equipments : he need not, therefore, equip it with a single equipment. But let him nevertheless bring (those objects) together; for when he establishes the fire on this (earth), then it obtains all the equipments ; and what (benefit) accrues from the equipments being brought together, that also accrues to it®, Let him for that reason bring (the objects) together. 1 Or, a deficient pairing is effected (on account of the uneven number). I do not quite understand Sayana’s interpretation of the passage, the published text of the commentary being apparently corrupt in one or two places. The Kava text reads: Tad 4hus shad va ritavahk samvatsarasyeti yadi vai sha/ rztavak samvatsarasya nyfinam u vai pragananam nyfinad v4 im4/ pragah pragayante, &c. 3 Literally, ‘a prevailing (or advancing) better-to-morrow,’ svahsTeyasam uttardvat. > The drift of the author’s reasoning evidently is that it is safer, by putting those objects on the fire-place, to make sure of the magic benefits of those symbols being really secured to the fire, and thereby to the sacrificer. The K4zva text of this paragraph, though differently worded, yields the same sense; except that it refers to 282 SATAPATHA-BRAHMANA. SEconD BRAHMANA.
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.
1Hence also one does not cleanse oneself with it!, nor does one do anything else with it. Now there is splendour (for the fire): for he thereby makes it to be possessed of divine seed, bestows splendour on it; and sets up a fire completely endowed with seed. That is why he brings gold. , 6. He then brings salt. Yonder sky assuredly bestowed that (salt as) cattle on this earth: hence they say that salt soil is suitable for cattle. That (salt), therefore, means cattle; and thus he thereby visibly supplies it (the fire) with cattle; and the latter having come from yonder (sky) is securely established on this earth. Moreover, that (salt) is believed to be the savour (rasa) of those two, the sky and the earth?: so that he thereby supplies it (the fire) with the savour of those two, the sky and the earth. That is why he brings salt. 7. He then brings (the earth of) a mole-hill (Akhu-kartsha)*. The moles certainly know the 1 Sayama interprets enena na dh4vayati by ‘he does not clean (his teeth) with it;’—the St. Petersb. Dict. by ‘he does not get himself conveyed (driven) by it.’ The KAnva text has: Tasmad enad apsv evdnuvindanty apsu punanty apsu hy enat prdsifiéan nainena dhAvayanti na kim sana kurvanti. 2 Cf. Taitt. Br. I, 1, 3, 2: ‘The sky and the earth were (originally) close together. On being separated they said to each other, “Let there be a common sacrificial essence (yagfiyam) for us!” What sacrificial essence there was belonging to yonder sky, that it bestowed on this earth, that became the salt (in the earth); and what sacrificial essence there was belonging to this earth, that it bestowed on yonder sky, that became the black (spots) in the moon. When he throws salt (on the fire-place), let him think it to be that (viz. the black in the moon): it is on the sacrificial essence of the sky and the earth that he sets up his fire.’ * On the mythic connection of (the white, sharp teeth of) the II KANDA, I ADHYAYA, I BRAHMANA, 9. 279 - savour of this earth: hence, by entering deeper and deeper into this earth, they (grow) very fat, knowing, as they do, its savour; and wherever they know the savour of this earth to be, there they cast it up. Hence he thereby supplies it (the fire) with the savour of this earth: that is why he brings a molehill. Moreover, they say of one who has attained prosperity (or splendour, srt) that he is purtshya; and purtsha and karisha! doubtless mean one and the same thing: it is, therefore, for his (Agni’s or the sacrificer’s) attainment of splendour (srt) that he brings a mole-hill. 8. He then brings pebbles. Now the gods and the Asuras, both of them sprung from Pragdpati, once contended for superiority. This earth was then trembling like a lotus-leaf; for the wind was tossing it hither and thither: now it came near the gods, now it came near the Asuras. When it came near the gods,— g. They said, ‘Come, let us steady this restingplace; and when firm and steady, let us set up
2This earth was then trembling like a lotus-leaf; for the wind was tossing it hither and thither: now it came near the gods, now it came near the Asuras. When it came near the gods,— g. They said, ‘Come, let us steady this restingplace; and when firm and steady, let us set up &khu (mole, mouse, rat), as of that of the boar, with the thunder bolt, see Dr. A. Kuhn’s ingenious remarks, ‘ Herabkunft des Feuers und des Gittertranks,’ p. 202. According to Taitt. Br. I, 1, 3, 3, Agni at one time concealed himself from the gods, and having become a mole, dug himself into the earth; so that the mole-hills thrown up by him, have some of Agni’s nature attaching to them. The Taittirtyas also put on the hearth the earth of an ant-hill, which the Braéhmama (in the same way as our author does of the molehill) represents as the savour (or marrow, essence) of the earth. 1 The primary meaning of karfsha is ‘that which is scattered, or strewn about,’ hence ‘refuse, rubbish’ (and 4k hu-karfsha, ‘molecast’). Its secondary meaning, as is that of purisha, is ‘manure’ (or perhaps also ‘soft, rich mould’), an article naturally valued by an agricultural population. See I, 2, 5,17, where purisha is taken symbolically to represent cattle. 280 SATAPATHA-BRAHMANA. the two fires on it; whereupon we will exclude our enemies from any share in it.’ 10. Accordingly, in like manner as one would stretch a skin by means of wooden pins, they fastened down this resting-place; and it formed a firm and steady resting-place. And when it was firm and steady, they set up the two fires on it; and thereupon they excluded their enemies from any share in it! 11, And in like manner that one (the Adhvaryu) now fastens down that resting-place by means of pebbles ; and on it, when firm and steady, he sets up the two fires; whereupon he excludes the (sacrificer’s) enemies from any share in it. This is the reason why he brings pebbles. 12. These then are the five equipments?: for fivefold is. the sacrifice, fivefold the animal victim; and five seasons there are in the year. 1 The corresponding myth of Taitt. Br. I, 1, 3, 5, though very different from ours, yet presents one or two points of resemblance. According to it, nothing was to be seen in the beginning except water and a lotus-leaf standing out above it. Pragdpati (being bent on creating the firm ground) bethought himself that the lotus-stalk must rest on something; and having assumed the form of a boar, he dived and brought up some of the earth. This he spread out (prath) on the lotus-leaf, whence originated the earth (prithivt), which he then fastened down by means of pebbles. Hence the latter are put on the hearth in order to afford a firm foundation for the fire.
3This he spread out (prath) on the lotus-leaf, whence originated the earth (prithivt), which he then fastened down by means of pebbles. Hence the latter are put on the hearth in order to afford a firm foundation for the fire. * According to the authorities of the Black Yagur-veda there are not five, but fourteen sambh4ras, seven of which are taken from the earth, viz. sand, salt, a mole-hill, an ant-hill, mire from a driedup pool, pebbles, and gold; while the remaining seven consist of pieces of wood from the asvattha, udumbara, pal4sa (? two pieces), samf, and vikankata trees, and from some tree that has been struck by lightning. The sprinkling of water about the fire-place is not counted by them as a sambhéra, but as one of the usual acts of lustration. Taitt. Br. I, 1, 3 seq. II KANDA, I ADHYAYA, I BRAHMANA, 14. 281 13. Now, as to this, they say, ‘Six seasons there are in the year. And in that case the very deficiency (ny fina) itself is rendered a productive union!, since it is from the lower part (nyfina, i.e. of the body) that offspring is here brought forth. Thus also a progressive improvement? (is assured to the sacrificer): for this reason there are five equipments. And when (it is nevertheless insisted on that) there are six seasons in the year, then Agni is the sixth of them, and thus there is no deficiency. 14. Here also they say, ‘He should not equip it even with a single equipment!’ For (they argue) all those (objects) are on this earth, and hence, when he establishes the fire on this earth, the latter of itself obtains all those equipments : he need not, therefore, equip it with a single equipment. But let him nevertheless bring (those objects) together; for when he establishes the fire on this (earth), then it obtains all the equipments ; and what (benefit) accrues from the equipments being brought together, that also accrues to it®, Let him for that reason bring (the objects) together. 1 Or, a deficient pairing is effected (on account of the uneven number). I do not quite understand Sayana’s interpretation of the passage, the published text of the commentary being apparently corrupt in one or two places. The Kava text reads: Tad 4hus shad va ritavahk samvatsarasyeti yadi vai sha/ rztavak samvatsarasya nyfinam u vai pragananam nyfinad v4 im4/ pragah pragayante, &c. 3 Literally, ‘a prevailing (or advancing) better-to-morrow,’ svahsTeyasam uttardvat. > The drift of the author’s reasoning evidently is that it is safer, by putting those objects on the fire-place, to make sure of the magic benefits of those symbols being really secured to the fire, and thereby to the sacrificer. The K4zva text of this paragraph, though differently worded, yields the same sense; except that it refers to 282 SATAPATHA-BRAHMANA. SEconD BRAHMANA.
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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