Fetching
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One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Iv KAvDA, 6 ADHYAYA, 6 BRAHMANA, 5. 433 4. The graha, forsooth, is food ; for by food everything is kept (grah) here: hence as many as eat our food, all those are kept by us. Such is the natural order of things. 5. And as to this graha of Soma, that is food ; for whatever deity one draws this graha, that deity, being seized by this graha, fulfils that wish of his for which he draws it. He approaches either the rising or the setting sun, thinking, ‘Thou art the seizer, seize thou N.N. by such and such a disease! may N.N. not obtain such and such!’ (naming) him whom he hates; or with, ‘May such and such a wish not be fulfilled to him!’ and, assuredly, that wish is not fulfilled to him for whom he thus approaches (the sun). SixtH BrRAHMANA, 1, Now once on a time the gods, while performing sacrifice, were afraid of an attack from the Asura- Rakshas. They said, ‘Who of us shall sit on the south side ; we will then enter upon the sacrifice on the north side in a place free from danger and injury.’ 2. They said, ‘He who is the strongest of us, let him sit on the south side; we will then enter upon the sacrifice on the north side in a place free from danger and injury.’ 3. They said, ‘ Verily, Indra is the strongest of us: let Indra sit on the south side ; we will then enter upon the sacrifice on the north side in a place free from danger and injury.’ . 4. They said to Indra, ‘Verily, thou art the strongest of us: sit thou on the south side; we will then enter upon the sacrifice on the north side in a place free from danger and injury.’ 5. He said, ‘What will be my reward then ?’— ‘The office of Brahmand4féhamsin shall be thine, the [26] Ff 434 SATAPATHA-BRAHMANA. Brahmas4man? shall be thine !’—Hence one elects the Brahmaz4éhamsin with, ‘Indra is the Brahman, by virtue of the Brahmaship!’ for to Indra belongs this (office). Indra sat on the south side, and they entered upon the sacrifice on the north side in a place free from danger and injury. Therefore let him who is the strongest sit on the south side, and let them then enter upon the sacrifice on the north side in a place free from danger and injury. Now he, forsooth, who is the most learned of Brahmans, is the strongest of them; and as now any one is (able to become) a (superintendent) Brahman*—nay, does he not sit still >—therefore whosoever is the strongest
2Now he, forsooth, who is the most learned of Brahmans, is the strongest of them; and as now any one is (able to become) a (superintendent) Brahman*—nay, does he not sit still >—therefore whosoever is the strongest 1 That is, the Saman which supplies the text for the Stotra chanted in connection with the Brahman4&&hamsin’s Sastra, and forming the Stotriya verse of the latter. Thus, at the midday savana, the (Prish/ha) Stotra of that priest usually consists of the Naudhasa-s4man (Sama-veda II, 35-36), if the Rathantara-s4man (Saéma-veda II, 30-31) is used for the Hotr:’s Stotra ; but, if the Brzhat-siman (ib. II, 159-160) is used for the latter, then the Syaita-saman (II, 161-2) is used as the Brahma-saman. See p. 339, note 2. The reason, however, why special mention is made of the BrahmazAzfamsin in this place, probably is that at the Gavam ayana the Brahma-saman is treated in a peculiar way. For, while on 142 days of the first half of the year,—viz. on the Xaturvimsa, on all (6 x 23) Abhiplavika days and on the three Svara-sfman days, —one and the same tune, the Abhivarta-sdman, is to be used day by day, but each time with a different pragatha stanza (thus the pragatha S. V. II, 35-36, usually chanted to the Naudhasa tune, being on this occasion chanted to the Abhivarta tune); on the corresponding days of the second half of the year, one and the same stanza, ‘Indra kratum na 4 bhara’ (S. V. II, 806-7), is to be used day by day, but with different tunes (six such being given in the Calc. ed. vol. iv, pp. 529-34). TAndya Br. IV, 3, 1 seq. * According to XII, 6,1, 40 only priests of the Vasishtha family could become Brahmans, or superintendent priests, in olden times ; because they alone knew the Somabh4ga mantras; but now every one learns them, and can therefore become a Brahman. Iv KANDA, 6 ADHYAYA, 6 BRAHMANA, 8. 425 of them, let him sit on the south side, and let them then enter upon the sacrifice on the north side in a place free from danger and injury. Hence Brahmans sit on the south side (of the vedi), and they enter upon the sacrifice on the north side in a place free from danger and injury. 6. When (the Prastotrz) says, ‘Brahman, we will chant, O Prasdstar!’ then the Brahman mutters (Vag. S. II, 12), ‘This thy sacrifice, O divine Savitar, have they announced unto Brzhaspati (the lord of prayer), the Brahman!: therefore speed the sacrifice, speed the lord of the sacrifice, speed me?!—Praise ye at the impulse (prasava) of Savitrz!’ The significance is the same (as before)*. With this (text) most probably enter upon (the chant). 7. But one may also enter upon it with, ‘O divine Savitar; this,O Brzhaspati,forwards!’ Therewith he hastes to Savitr? for his impulsion, for he is the impeller (prasavityz) of the gods; and ‘O Brzhaspati, forwards!’ he says, because Brzhaspati is the Brahman of the gods,—thus he announces it to him who is the Brahman of the gods: therefore he says, ‘O Brzhaspati, forwards *!’
3for his impulsion, for he is the impeller (prasavityz) of the gods; and ‘O Brzhaspati, forwards!’ he says, because Brzhaspati is the Brahman of the gods,—thus he announces it to him who is the Brahman of the gods: therefore he says, ‘O Brzhaspati, forwards *!’ 8. The Maitravaruza then mutters, ‘Impelled ? Mahidhara interprets, ‘This sacrifice, O divine Savitar, they announce to thee and to Brzhaspati, the Brahman.’ Perhaps the correct meaning (though not that assumed by the Br&éhmaza) is, ‘This sacrifice they announce to thee as the Brzhaspati, the Brahman !’ and similarly the mantra in the next paragraph. * The Kava text adds here the verse Vag. S. II, 13; see Sat. Br. I, 7, 4, 22, with the same various reading ‘ gyotir.’ * See I, 7,4, 21. Asau nvaivaitasya yagusho bandhur ya evasau darsapfirzamasayo/ ; K4nva text. * On ‘pra’ see part i, p. 101 note. Ff2 436 SATAPATIIA-BRAHMANA. by the divine Savitvz, acceptable to Mitra and Varuza!’ Therewith he hastes to Savits? for his impulsion, for he is the impeller of the gods; and ‘acceptable to Mitra and Varuza’ he says, because Mitra and Varuva are the deities of the Maitravaruza (Prasdstvz),—thus he announces it to those who are the deities of the Maitravaruza: therefore he says, ‘acceptable to Mitra and Varuza.’ SEVENTH BRAHMANA. 1. Threefold, forsooth, is science; the Azés, the Yagus, and the SAmans. The A7és are this (earth), since it is thereon that he who sings them, does sing them; the Azés are speech, since it is by speech that he who sings them, does sing them. And the Yagus, forsooth, are the air, and the SAmans the sky. That same threefold science is used in the Soma-sacrifice. 2. By the Azé he conquers this world, by the Yagus the air, and by the Saman the sky. Therefore whosoever has learnt one of these sciences, let him endeavour to learn also what is contained in the two others: by the Azé, forsooth, he conquers this world, by the Yagus the air, and by the Saman the sky. 3. This, then, is the thousandfold progeny of V4é (speech)', Indra (obtained for his share) two-thirds, and Vishzu one-third?: the Azks and SAdmans are Indra, and the Yagus are Vishvu. Therefore in the Sadas they perform (the Sastras and Stotras) with the Azé and S4man, for the Sadas is Indra’s own. 4. And by means of these Yagus they, as it were, bring forward (puras) that Vishzu, the sacrifice: hence the name ‘ puraséaraza’ (preparatory ceremony). 1 See IV, 5, 8, 4. ? Thus according to the Kava text,—dvau bhagav indro *bhagataikam vishnuh. Iv KANDA, 6 ADHYAYA, 7 BRAHMANA,9. 437 5. Both the Az&s and the Samans are Speech, and the Yagus are the Mind. Now wherever this Speech was, there everything was done, everything was known ; but wherever Mind was, there nothing whatever was done, nothing was known, for no one knows (understands) those who think in their mind.
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.
1Iv KAvDA, 6 ADHYAYA, 6 BRAHMANA, 5. 433 4. The graha, forsooth, is food ; for by food everything is kept (grah) here: hence as many as eat our food, all those are kept by us. Such is the natural order of things. 5. And as to this graha of Soma, that is food ; for whatever deity one draws this graha, that deity, being seized by this graha, fulfils that wish of his for which he draws it. He approaches either the rising or the setting sun, thinking, ‘Thou art the seizer, seize thou N.N. by such and such a disease! may N.N. not obtain such and such!’ (naming) him whom he hates; or with, ‘May such and such a wish not be fulfilled to him!’ and, assuredly, that wish is not fulfilled to him for whom he thus approaches (the sun). SixtH BrRAHMANA, 1, Now once on a time the gods, while performing sacrifice, were afraid of an attack from the Asura- Rakshas. They said, ‘Who of us shall sit on the south side ; we will then enter upon the sacrifice on the north side in a place free from danger and injury.’ 2. They said, ‘He who is the strongest of us, let him sit on the south side; we will then enter upon the sacrifice on the north side in a place free from danger and injury.’ 3. They said, ‘ Verily, Indra is the strongest of us: let Indra sit on the south side ; we will then enter upon the sacrifice on the north side in a place free from danger and injury.’ . 4. They said to Indra, ‘Verily, thou art the strongest of us: sit thou on the south side; we will then enter upon the sacrifice on the north side in a place free from danger and injury.’ 5. He said, ‘What will be my reward then ?’— ‘The office of Brahmand4féhamsin shall be thine, the [26] Ff 434 SATAPATHA-BRAHMANA. Brahmas4man? shall be thine !’—Hence one elects the Brahmaz4éhamsin with, ‘Indra is the Brahman, by virtue of the Brahmaship!’ for to Indra belongs this (office). Indra sat on the south side, and they entered upon the sacrifice on the north side in a place free from danger and injury. Therefore let him who is the strongest sit on the south side, and let them then enter upon the sacrifice on the north side in a place free from danger and injury. Now he, forsooth, who is the most learned of Brahmans, is the strongest of them; and as now any one is (able to become) a (superintendent) Brahman*—nay, does he not sit still >—therefore whosoever is the strongest
2Now he, forsooth, who is the most learned of Brahmans, is the strongest of them; and as now any one is (able to become) a (superintendent) Brahman*—nay, does he not sit still >—therefore whosoever is the strongest 1 That is, the Saman which supplies the text for the Stotra chanted in connection with the Brahman4&&hamsin’s Sastra, and forming the Stotriya verse of the latter. Thus, at the midday savana, the (Prish/ha) Stotra of that priest usually consists of the Naudhasa-s4man (Sama-veda II, 35-36), if the Rathantara-s4man (Saéma-veda II, 30-31) is used for the Hotr:’s Stotra ; but, if the Brzhat-siman (ib. II, 159-160) is used for the latter, then the Syaita-saman (II, 161-2) is used as the Brahma-saman. See p. 339, note 2. The reason, however, why special mention is made of the BrahmazAzfamsin in this place, probably is that at the Gavam ayana the Brahma-saman is treated in a peculiar way. For, while on 142 days of the first half of the year,—viz. on the Xaturvimsa, on all (6 x 23) Abhiplavika days and on the three Svara-sfman days, —one and the same tune, the Abhivarta-sdman, is to be used day by day, but each time with a different pragatha stanza (thus the pragatha S. V. II, 35-36, usually chanted to the Naudhasa tune, being on this occasion chanted to the Abhivarta tune); on the corresponding days of the second half of the year, one and the same stanza, ‘Indra kratum na 4 bhara’ (S. V. II, 806-7), is to be used day by day, but with different tunes (six such being given in the Calc. ed. vol. iv, pp. 529-34). TAndya Br. IV, 3, 1 seq. * According to XII, 6,1, 40 only priests of the Vasishtha family could become Brahmans, or superintendent priests, in olden times ; because they alone knew the Somabh4ga mantras; but now every one learns them, and can therefore become a Brahman. Iv KANDA, 6 ADHYAYA, 6 BRAHMANA, 8. 425 of them, let him sit on the south side, and let them then enter upon the sacrifice on the north side in a place free from danger and injury. Hence Brahmans sit on the south side (of the vedi), and they enter upon the sacrifice on the north side in a place free from danger and injury. 6. When (the Prastotrz) says, ‘Brahman, we will chant, O Prasdstar!’ then the Brahman mutters (Vag. S. II, 12), ‘This thy sacrifice, O divine Savitar, have they announced unto Brzhaspati (the lord of prayer), the Brahman!: therefore speed the sacrifice, speed the lord of the sacrifice, speed me?!—Praise ye at the impulse (prasava) of Savitrz!’ The significance is the same (as before)*. With this (text) most probably enter upon (the chant). 7. But one may also enter upon it with, ‘O divine Savitar; this,O Brzhaspati,forwards!’ Therewith he hastes to Savitr? for his impulsion, for he is the impeller (prasavityz) of the gods; and ‘O Brzhaspati, forwards!’ he says, because Brzhaspati is the Brahman of the gods,—thus he announces it to him who is the Brahman of the gods: therefore he says, ‘O Brzhaspati, forwards *!’
3for his impulsion, for he is the impeller (prasavityz) of the gods; and ‘O Brzhaspati, forwards!’ he says, because Brzhaspati is the Brahman of the gods,—thus he announces it to him who is the Brahman of the gods: therefore he says, ‘O Brzhaspati, forwards *!’ 8. The Maitravaruza then mutters, ‘Impelled ? Mahidhara interprets, ‘This sacrifice, O divine Savitar, they announce to thee and to Brzhaspati, the Brahman.’ Perhaps the correct meaning (though not that assumed by the Br&éhmaza) is, ‘This sacrifice they announce to thee as the Brzhaspati, the Brahman !’ and similarly the mantra in the next paragraph. * The Kava text adds here the verse Vag. S. II, 13; see Sat. Br. I, 7, 4, 22, with the same various reading ‘ gyotir.’ * See I, 7,4, 21. Asau nvaivaitasya yagusho bandhur ya evasau darsapfirzamasayo/ ; K4nva text. * On ‘pra’ see part i, p. 101 note. Ff2 436 SATAPATIIA-BRAHMANA. by the divine Savitvz, acceptable to Mitra and Varuza!’ Therewith he hastes to Savits? for his impulsion, for he is the impeller of the gods; and ‘acceptable to Mitra and Varuza’ he says, because Mitra and Varuva are the deities of the Maitravaruza (Prasdstvz),—thus he announces it to those who are the deities of the Maitravaruza: therefore he says, ‘acceptable to Mitra and Varuza.’ SEVENTH BRAHMANA. 1. Threefold, forsooth, is science; the Azés, the Yagus, and the SAmans. The A7és are this (earth), since it is thereon that he who sings them, does sing them; the Azés are speech, since it is by speech that he who sings them, does sing them. And the Yagus, forsooth, are the air, and the SAmans the sky. That same threefold science is used in the Soma-sacrifice. 2. By the Azé he conquers this world, by the Yagus the air, and by the Saman the sky. Therefore whosoever has learnt one of these sciences, let him endeavour to learn also what is contained in the two others: by the Azé, forsooth, he conquers this world, by the Yagus the air, and by the Saman the sky. 3. This, then, is the thousandfold progeny of V4é (speech)', Indra (obtained for his share) two-thirds, and Vishzu one-third?: the Azks and SAdmans are Indra, and the Yagus are Vishvu. Therefore in the Sadas they perform (the Sastras and Stotras) with the Azé and S4man, for the Sadas is Indra’s own. 4. And by means of these Yagus they, as it were, bring forward (puras) that Vishzu, the sacrifice: hence the name ‘ puraséaraza’ (preparatory ceremony). 1 See IV, 5, 8, 4. ? Thus according to the Kava text,—dvau bhagav indro *bhagataikam vishnuh. Iv KANDA, 6 ADHYAYA, 7 BRAHMANA,9. 437 5. Both the Az&s and the Samans are Speech, and the Yagus are the Mind. Now wherever this Speech was, there everything was done, everything was known ; but wherever Mind was, there nothing whatever was done, nothing was known, for no one knows (understands) those who think in their mind.
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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