Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Having drawn the Asvina cup, he (thus) produces the whole sacrifice ; and having produced the whole sacrifice, he deposits it in his own self, and makes it his own. Iv KANDA, 5 ADHYAYA, 7 BRAHMANA, 4. 411 SEVENTH BRAHMANA. 1. Now, there are here thirty-four utterances, called expiations'. Pragdpati, forsooth, is that sacrifice which is performed here, and from which these creatures have been produced,—and in like manner are they produced therefrom even to this day. 2. There are eight Vasus, eleven Rudras, twelve Adityas; and these two, Heaven and Earth, are the (thirty-second and) thirty-third. And there are thirty-three gods, and Pragdpati is the thirty-fourth ; —thus he makes him (the sacrificer, or Yag#a) to be PragApati?: now that® is, for that is immortal, and what is immortal that is. But what is mortal that also is Pragdpati; for Pragapati is everything: thus he makes him to be Pragdpati, and hence there are these thirty-four utterances, called expiations. _ 3. Now some call these (formulas) the ‘forms of the sacrifice ;’ but, indeed, they are rather the joints of the sacrifice: this same sacrifice, in being performed, is continually becoming those deities. 4. Now should the cow, which supplies the gharma ‘, fail (to give milk), let them go to another; and at the same place where they otherwise make that gharma (milk) flow’, let them place her with her 1 Viz. the formulas, V4g. S. VIII, 54-58, employed for making good any mishaps during the Soma-sacrifice. Cf. Sat. Br. XII, 6, 1, 1 seq. In the K&mva recension, V, 7, 4, kandik4s 5-10 correspond to the present Brahmama, while kandik4s 1-4 contain the account of the Mahavratiya graha corresponding to M. IV, 6, 4. * ? Or, this then he makes Prag4pati to be; but see IV, 6, 1, 5. ® ? T.e, that divine race or element. The K4mva text reads, etavad va idam asty, etad dhy amritam, yad dhy amrvtam tad asti. * See p. 104, note 3. * That is, when they milk the cow with the Mantras ‘ Flow thou 412 SATAPATHA-BRAHMANA, head towards the north, or in front of the hall with her face to the east. 5. And that which is the right one of the two bones with hair-tufts which protrude on both sides of her tail-bone,—thereon he offers those thirtyfour oblations of ghee; for as much as are those thirty-four utterances, so much is the sacrifice: thus he lays the whole sacrifice entirely into her ; for therefrom she lets the gharma (milk) flow, and this is the atonement therefore. 6. And if any part of the sacrifice were to fail, let him make an oblation with regard thereto on the Ahavantya during the consecration and the Upasads, and on the Agnidhra during the Soma feast—for whatever point of the sacrifice fails, that breaks— and whichever then is the deity in that (special offering), through that one he heals it, through that he puts it together again.
27. And if anything? be spilt, let him pour water thereon—everything here being pervaded (or obtained) by water—for the obtainment of everything? ; with a verse to Vishzu and Varusa,—for whatsoever distress one undergoes here on earth, all that Varuza inflicts (Vag. S. VIII, 59; Atharva-veda VII, 25, for the Asvins!’ &c., see IV, 2, 1, 11 seq. Perhaps yasydm velayaém has to be taken in the sense of ‘at the same time at which. they make it flow,’ as is done in the St. Petersb. Dict. Compare, however, the Kaava reading, tad yam upasamkrameyus tim agrena va dikshitas4l4m yatra vainam etat pinvayanti tad endm pratim voditim va sthapayitavai brfyat. * Viz. any Soma, according to Katy. XXV, 2, 9; or any clotted ghee (pr:shad4gya), according to the K4nva text. * For this construction, see p. 15, note 3. * Or, whatsoever undergoes (suffering) here on earth, all that Varuna causes to undergo it. IV KANDA, 5 ADHYAYA, 7 BRAHMANA,9. 413 1), ‘They by whose vigour the spheres were propped up, who are in strength the strongest and mightiest; who sway with powers unresisted, to Vishzu and Varuza hath it gone at the morning prayer!’ For Vishzu is the sacrifice, and it is that (sacrifice) of his which now undergoes distress ; and Varuma is the inflicter: thus by both these deities—that whose (sacrifice) undergoes distress, and that which inflicts it—he heals (the joint of the sacrifice), by both he puts it together. 8. And let him then touch (the spilt material) with (Vag. S. VIII, 60), ‘To the gods, tothe sky hath the sacrifice gone: may wealth thence accrue to me! to the men, to the air hath the sacrifice gone: may, wealth thence accrue to me! to the Fathers, to the earth hath the sacrifice gone: may wealth thence accrue to me!’—‘ To whatever world the sacrifice has gone, thence happiness has come to me?!’ this is what he thereby means to say. 9. Here now Aruni said, ‘ Why should he sacrifice who would think himself the worse for a miscarriage of the sacrifice? I, for one, am the better for a miscarriage of the sacrifice?!’ This, then, he said with reference to the adoption of those benedictions. ? This last sentence (‘To whatever world ...’) is treated as if it belonged to the sacrificial formula, to which it is attached in the Samhita. The mistake (which doubtless there is) probably arose from the omission of the ‘iti’ in the Brahmana. In the Kava text of the Brahmaza, the analogous sentence appears clearly as belonging to the exposition, and not to the Samhit4. * Kim sa yagtena yageteti yo yagfiah syat tena vyriddhena sreyo nabhigakhed iti. Kanva text. 414 SATAPATHA-BRAHMANA. EicutH BrAHMANA. 1. Now when at that Trirdtra! sacrifice he gives those thousand (cows), then that one is made the onethousandth’. On the first day he brings three hundred and thirty-three; and likewise on the second day he brings three hundred and thirty-three; and likewise on the third day he brings three hundred and thirtythree. Then that one-thousandth is left over.
3On the first day he brings three hundred and thirty-three; and likewise on the second day he brings three hundred and thirty-three; and likewise on the third day he brings three hundred and thirtythree. Then that one-thousandth is left over. 2. She should be three-coloured, they say, for that is the most perfect form for her. But let it be a red one, and spotted, for that indeed is the most perfect form for her. 3. Let it be one that has not been approached (by a bull), for she, the S4hasrt, is in reality V4é (speech) ; but V4é, forsooth, is of unimpaired vigour, and so is one of unimpaired vigour which has not been approached: therefore it should be one that has not been approached. 4. He may lead her up (to the sacrificial ground) on the first day; for she, the Sdhasrt, is in reality V4é, and hers, V4é’s, is that thousandfold progeny *. 1 The Sahasradakshiaa Trir&tra, or sacrifice of three (pressing) days, with a thousand cows as the priests’ fee, is mentioned Katy. XIII, 4, 15 seq. as, apparently, an independent Ahina sacrifice. I do not, however, know whether it might not be added on to some other sacrificial performance, as, for instance, to the Prish‘kya shadaha, thus forming together with this the Navarftra (or first nine days of the Dasaratra, see p. 402, note 2). K4ty. gives no indication as to the particular forms of Soma-sacrifice required for the several days; but, guided no doubt by the Bréhmama, he confines his remarks to the manner of distribution of the dakshin4s. : * S4hasrf, lit. ‘she who makes the dakshiz4 to consist of one thousand.’ * Or,—and from her,Vaé, those thousand (cows) were produced ; IV KANDA, 5 ADHYAYA, 8 BRAHMANA, IO. 415 She walks at the head (of the other 333 cows), and behind her follows her progeny. Or he may lead her up on the last day; then her progeny precedes her, and she herself walks behind. This, however, is mere speculation: let him lead her up on the last day,— her progeny precedes her, and she herself walks behind. 5. North of the Havirdhdna shed, and south of the Agntdhra fire-house he makes her smell the Drozakalasa; for the Dronakalasa is the sacrifice ; thus he makes her see the sacrifice. 6. With (Vag. S. VIII, 42), ‘Smell the trough: may the drops enter thee, O mighty one!’ Now he who gives a thousand (cows) becomes, as it were, emptied: him, thus emptied, he thereby replenishes, when he says, ‘Smell the trough: may the drops enter thee, O mighty one!’ 7. ‘Return again with sap!’ him who is emptied he thus replenishes when he says, ‘Return again with sap!’ 8. ‘And milk to us a thousandfold!’ him who is emptied he thus replenishes with a thousand (forces), when he says, ‘And milk to us a thousandfold !’ 9. ‘Broad-streamed, milk-abounding,—may wealth come back to me!’ him who is emptied he thus replenishes when he says, ‘May wealth come back to me!’
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.
1Having drawn the Asvina cup, he (thus) produces the whole sacrifice ; and having produced the whole sacrifice, he deposits it in his own self, and makes it his own. Iv KANDA, 5 ADHYAYA, 7 BRAHMANA, 4. 411 SEVENTH BRAHMANA. 1. Now, there are here thirty-four utterances, called expiations'. Pragdpati, forsooth, is that sacrifice which is performed here, and from which these creatures have been produced,—and in like manner are they produced therefrom even to this day. 2. There are eight Vasus, eleven Rudras, twelve Adityas; and these two, Heaven and Earth, are the (thirty-second and) thirty-third. And there are thirty-three gods, and Pragdpati is the thirty-fourth ; —thus he makes him (the sacrificer, or Yag#a) to be PragApati?: now that® is, for that is immortal, and what is immortal that is. But what is mortal that also is Pragdpati; for Pragapati is everything: thus he makes him to be Pragdpati, and hence there are these thirty-four utterances, called expiations. _ 3. Now some call these (formulas) the ‘forms of the sacrifice ;’ but, indeed, they are rather the joints of the sacrifice: this same sacrifice, in being performed, is continually becoming those deities. 4. Now should the cow, which supplies the gharma ‘, fail (to give milk), let them go to another; and at the same place where they otherwise make that gharma (milk) flow’, let them place her with her 1 Viz. the formulas, V4g. S. VIII, 54-58, employed for making good any mishaps during the Soma-sacrifice. Cf. Sat. Br. XII, 6, 1, 1 seq. In the K&mva recension, V, 7, 4, kandik4s 5-10 correspond to the present Brahmama, while kandik4s 1-4 contain the account of the Mahavratiya graha corresponding to M. IV, 6, 4. * ? Or, this then he makes Prag4pati to be; but see IV, 6, 1, 5. ® ? T.e, that divine race or element. The K4mva text reads, etavad va idam asty, etad dhy amritam, yad dhy amrvtam tad asti. * See p. 104, note 3. * That is, when they milk the cow with the Mantras ‘ Flow thou 412 SATAPATHA-BRAHMANA, head towards the north, or in front of the hall with her face to the east. 5. And that which is the right one of the two bones with hair-tufts which protrude on both sides of her tail-bone,—thereon he offers those thirtyfour oblations of ghee; for as much as are those thirty-four utterances, so much is the sacrifice: thus he lays the whole sacrifice entirely into her ; for therefrom she lets the gharma (milk) flow, and this is the atonement therefore. 6. And if any part of the sacrifice were to fail, let him make an oblation with regard thereto on the Ahavantya during the consecration and the Upasads, and on the Agnidhra during the Soma feast—for whatever point of the sacrifice fails, that breaks— and whichever then is the deity in that (special offering), through that one he heals it, through that he puts it together again.
27. And if anything? be spilt, let him pour water thereon—everything here being pervaded (or obtained) by water—for the obtainment of everything? ; with a verse to Vishzu and Varusa,—for whatsoever distress one undergoes here on earth, all that Varuza inflicts (Vag. S. VIII, 59; Atharva-veda VII, 25, for the Asvins!’ &c., see IV, 2, 1, 11 seq. Perhaps yasydm velayaém has to be taken in the sense of ‘at the same time at which. they make it flow,’ as is done in the St. Petersb. Dict. Compare, however, the Kaava reading, tad yam upasamkrameyus tim agrena va dikshitas4l4m yatra vainam etat pinvayanti tad endm pratim voditim va sthapayitavai brfyat. * Viz. any Soma, according to Katy. XXV, 2, 9; or any clotted ghee (pr:shad4gya), according to the K4nva text. * For this construction, see p. 15, note 3. * Or, whatsoever undergoes (suffering) here on earth, all that Varuna causes to undergo it. IV KANDA, 5 ADHYAYA, 7 BRAHMANA,9. 413 1), ‘They by whose vigour the spheres were propped up, who are in strength the strongest and mightiest; who sway with powers unresisted, to Vishzu and Varuza hath it gone at the morning prayer!’ For Vishzu is the sacrifice, and it is that (sacrifice) of his which now undergoes distress ; and Varuma is the inflicter: thus by both these deities—that whose (sacrifice) undergoes distress, and that which inflicts it—he heals (the joint of the sacrifice), by both he puts it together. 8. And let him then touch (the spilt material) with (Vag. S. VIII, 60), ‘To the gods, tothe sky hath the sacrifice gone: may wealth thence accrue to me! to the men, to the air hath the sacrifice gone: may, wealth thence accrue to me! to the Fathers, to the earth hath the sacrifice gone: may wealth thence accrue to me!’—‘ To whatever world the sacrifice has gone, thence happiness has come to me?!’ this is what he thereby means to say. 9. Here now Aruni said, ‘ Why should he sacrifice who would think himself the worse for a miscarriage of the sacrifice? I, for one, am the better for a miscarriage of the sacrifice?!’ This, then, he said with reference to the adoption of those benedictions. ? This last sentence (‘To whatever world ...’) is treated as if it belonged to the sacrificial formula, to which it is attached in the Samhita. The mistake (which doubtless there is) probably arose from the omission of the ‘iti’ in the Brahmana. In the Kava text of the Brahmaza, the analogous sentence appears clearly as belonging to the exposition, and not to the Samhit4. * Kim sa yagtena yageteti yo yagfiah syat tena vyriddhena sreyo nabhigakhed iti. Kanva text. 414 SATAPATHA-BRAHMANA. EicutH BrAHMANA. 1. Now when at that Trirdtra! sacrifice he gives those thousand (cows), then that one is made the onethousandth’. On the first day he brings three hundred and thirty-three; and likewise on the second day he brings three hundred and thirty-three; and likewise on the third day he brings three hundred and thirtythree. Then that one-thousandth is left over.
3On the first day he brings three hundred and thirty-three; and likewise on the second day he brings three hundred and thirty-three; and likewise on the third day he brings three hundred and thirtythree. Then that one-thousandth is left over. 2. She should be three-coloured, they say, for that is the most perfect form for her. But let it be a red one, and spotted, for that indeed is the most perfect form for her. 3. Let it be one that has not been approached (by a bull), for she, the S4hasrt, is in reality V4é (speech) ; but V4é, forsooth, is of unimpaired vigour, and so is one of unimpaired vigour which has not been approached: therefore it should be one that has not been approached. 4. He may lead her up (to the sacrificial ground) on the first day; for she, the Sdhasrt, is in reality V4é, and hers, V4é’s, is that thousandfold progeny *. 1 The Sahasradakshiaa Trir&tra, or sacrifice of three (pressing) days, with a thousand cows as the priests’ fee, is mentioned Katy. XIII, 4, 15 seq. as, apparently, an independent Ahina sacrifice. I do not, however, know whether it might not be added on to some other sacrificial performance, as, for instance, to the Prish‘kya shadaha, thus forming together with this the Navarftra (or first nine days of the Dasaratra, see p. 402, note 2). K4ty. gives no indication as to the particular forms of Soma-sacrifice required for the several days; but, guided no doubt by the Bréhmama, he confines his remarks to the manner of distribution of the dakshin4s. : * S4hasrf, lit. ‘she who makes the dakshiz4 to consist of one thousand.’ * Or,—and from her,Vaé, those thousand (cows) were produced ; IV KANDA, 5 ADHYAYA, 8 BRAHMANA, IO. 415 She walks at the head (of the other 333 cows), and behind her follows her progeny. Or he may lead her up on the last day; then her progeny precedes her, and she herself walks behind. This, however, is mere speculation: let him lead her up on the last day,— her progeny precedes her, and she herself walks behind. 5. North of the Havirdhdna shed, and south of the Agntdhra fire-house he makes her smell the Drozakalasa; for the Dronakalasa is the sacrifice ; thus he makes her see the sacrifice. 6. With (Vag. S. VIII, 42), ‘Smell the trough: may the drops enter thee, O mighty one!’ Now he who gives a thousand (cows) becomes, as it were, emptied: him, thus emptied, he thereby replenishes, when he says, ‘Smell the trough: may the drops enter thee, O mighty one!’ 7. ‘Return again with sap!’ him who is emptied he thus replenishes when he says, ‘Return again with sap!’ 8. ‘And milk to us a thousandfold!’ him who is emptied he thus replenishes with a thousand (forces), when he says, ‘And milk to us a thousandfold !’ 9. ‘Broad-streamed, milk-abounding,—may wealth come back to me!’ him who is emptied he thus replenishes when he says, ‘May wealth come back to me!’
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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