Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1437 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. 6. The gods said to Speech, ‘Go thou forward ‘ and make this known!’ She said, ‘What will be my reward then ?’—‘ Whatever in the sacrifice is offered with Svah4, and without Vasha/, that shall be thine!’ Hence whatever in the sacrifice is offered with Sv4h4, and without Vasha/, that belongs to Speech. She then went forward and made that known, saying, ‘Do this so! do this so!’ 7. Therefore they also perform with the Azé in the Havirdh4na: he (the Hotvz) recites the morning prayer, he recites the kindling-verses; he (the Gravastut) praises the pressing-stones,—for thus, indeed, they (Speech and Mind) became yoke-fellows. 8. And hence they also perform with the Yagus in the Sadas: they raise up the Udumbara post, they erect the Sadas, they throw up the dhishzya hearths,—for thus they became yoke-fellows. 9. That same Sadas they enclose on all sides with a view to that generation, thinking, ‘Quite secretly shall be carried on that generation!’ for improper, indeed, is the generation which another sees: hence even when a husband and wife are seen, while carrying on intercourse, they run away from each other, for they give offence. Therefore to any one looking into the Sadas, except through the door, let him say, ‘Look not!’ for it is as if he were seeing intercourse being carried on. Freely (one may look) through the door, for the door is made by the gods. 438 SATAPATHA-BRAHMANA. 10. In like manner they enclose the Havirdhana on all sides with a view to that generation, thinking, ‘ Quite secretly this generation shall be carried on !' for improper, indeed, is the generation which another sees: hence even when a husband and wife are seen, while carrying on intercourse, they run away from each other, for they give offence. Therefore to any one looking into the Havirdh4na,except through the door, let him say, ‘Look not!’ for it is as if he were seeing intercourse being carried on. Freely (one may look) through the door, for the door is made by the gods. 11. Now there, in the Sadas, that male, the S4man, longs after the female, the Az&. From that generation Indra was produced : from fire, indeed, fire is produced, viz. Indra from the Azé and the Saman ; for Indra they call him that burns yonder (the sun). 12. And there, in the Havirdhdna, that male, the Soma, longs after the female, the water. From that generation the moon was produced: from food, indeed, food is produced, viz. the moon from water and Soma; for the moon is the food of him that burns yonder!. Hence he thereby produces the sacrificer, and for him he produces food: from the Atk and Saman he produces the sacrificer, and from water and Soma he produces food for him.
2the moon from water and Soma; for the moon is the food of him that burns yonder!. Hence he thereby produces the sacrificer, and for him he produces food: from the Atk and Saman he produces the sacrificer, and from water and Soma he produces food for him. 13. Now with the Yagus the gods first performed sacrifice, then with the A724, then with the Saman; and in like manner do they now perform the sacrifice, first with the Yagus, then with the Azé, then with the Sdman; for Yagus, they say, is the same as Yagas (worship). 14. Now when the gods milked (the objects of) their wishes from these sciences, the Yagus science 1 See I, 6, 4, 13 seq. Iv KANDA, 6 ADHYAYA, 7 BRAHMANA, 19. = 439) milked most wishes. It became, as it were, emptied the most ; it was not equal to the other two sciences,— the air-world was not equal to the two other worlds. 15. The gods desired, ‘ How can this science become equal to the other two sciences; how can the air-world become equal to the two other worlds ?’ 16. They said, ‘Let us perform in a low voice ‘ with the Yagus: then that science will become equal to the other two sciences; then the air-world will become equal to the two other worlds!’ 17. They performed with them in a low voice, and thereby strengthened them; and henceforth that science was equal to the other two sciences, and the air-world was equal to the two other worlds. Therefore the Yagus, while being distinct, are yet indistinct ; and therefore the air-world, while being distinct, is yet indistinct (indefinable). 18. He who performs with the Yagus in a low voice, strengthens them ; and they, thus strengthened, strengthen him. But he who performs in a loud voice, weakens them, and, being weak, they weaken him. 19. The Az&és and Samans, forsooth, are speech, and the Yagus are the mind; and so those who perform with the Azé and Sdaman are speech, and those who perform with the Yagus are the mind. Hence nothing whatever is done, unless ordered by the Adhvaryu: when the Adhvaryu says, ‘Recite (the invitatory prayer)! Pronounce the offering prayer!’ then those who perform with the A2é perform it. And when the Adhvaryu says, ‘Soma becometh pure: turn ye back?!’ then those who perform with the SAman perform it,—for speech speaks not but what is conceived by the mind. 1 See IV, 2, 5, 8. 440 SATAPATHA-BRAHMANA. 20. Thus, then, the Adhvaryu, the mind, walks, as it were, in front (puras-arati): hence the name ‘puraskarana';’ and verily, he who knows this, stands, as it were, in front through prosperity and glory.
31 See IV, 2, 5, 8. 440 SATAPATHA-BRAHMANA. 20. Thus, then, the Adhvaryu, the mind, walks, as it were, in front (puras-arati): hence the name ‘puraskarana';’ and verily, he who knows this, stands, as it were, in front through prosperity and glory. 21. Now that same puraskaraza (going before) is nothing else than yonder burning (sun): one ought to perform in accordance with his (the sun’s) course. When he (the Adhvaryu) has drawn a cup of Soma, let him turn round in accordance with his course ; when he has responded (to the Hotvz’s recitation), let him turn round in accordance with his course ; when he has offered a graha, let him turn round in accordance with his course: he (the sun), verily, is the supporter; and whosoever, knowing this, is able to perform in accordance with his course, he, forsooth, is able to support his dependants *. EicutH BrAHMANA. 1. Now the consecration-ceremony® (for the sacrificial session) is a sitting down, is a session (sattra) : hence they say of them, ‘they sit. And when thereafter they perform the sacrifice, then they (under)go; then he, who is the leader, leads : hence they say of them, ‘they (under)go *.’ 1 That is, preparation, preparatory ceremony ;—and hence also the ‘ taking the lead, being the precursor.’ 3 In the KAnva text this is the last Brahmaza of the (fifth) Kanda. 8 For the Diksha see III, 1, 1, 1 seq. In the K4mva text I have found nothing corresponding to the present Brahmaza. 4 That is to say, the verb ‘i’ (to go; more especially its compound upa-i, to undergo, go through, undertake) is used of sacrificial performances in the Sattra lasting for twelve (pressing) days and upward, to distinguish the latter from the ahina-sacrifices, lasting for from two to twelve (pressing) days. IV KANDA, 6 ADHYAYA, 8 BRAHMANA, 5. 441 2. The consecration-ceremony, then, is a sitting down, it is a session, it is an (under)going, it is the (under)going of a session. And when afterwards, having reached the end of the sacrifice, they rise, that is ‘the rising :’ hence they say of them, ‘ They have risen.’ So much, then, for preliminary remark. 3. Now those who are about to consecrate themselves settle (the time and place) between them. If they intend to construct a fire-altar, they take up their (ordinary sacrificial) fires on churning-sticks! and betake themselves together to where they are about to perform the animal offering to Pragdpati. Having churned (the fire), and put fire-wood on, they take out the Ahavantya fire, and perform that animal offering to Pragdpati. 4. Its head they keep*. If their consecration does not fall upon that same day (of the animal offering), then, taking up the fires (again) on the churning-sticks, they disperse to their several (homes) and perform the (daily) offerings.
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.
1437 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. 6. The gods said to Speech, ‘Go thou forward ‘ and make this known!’ She said, ‘What will be my reward then ?’—‘ Whatever in the sacrifice is offered with Svah4, and without Vasha/, that shall be thine!’ Hence whatever in the sacrifice is offered with Sv4h4, and without Vasha/, that belongs to Speech. She then went forward and made that known, saying, ‘Do this so! do this so!’ 7. Therefore they also perform with the Azé in the Havirdh4na: he (the Hotvz) recites the morning prayer, he recites the kindling-verses; he (the Gravastut) praises the pressing-stones,—for thus, indeed, they (Speech and Mind) became yoke-fellows. 8. And hence they also perform with the Yagus in the Sadas: they raise up the Udumbara post, they erect the Sadas, they throw up the dhishzya hearths,—for thus they became yoke-fellows. 9. That same Sadas they enclose on all sides with a view to that generation, thinking, ‘Quite secretly shall be carried on that generation!’ for improper, indeed, is the generation which another sees: hence even when a husband and wife are seen, while carrying on intercourse, they run away from each other, for they give offence. Therefore to any one looking into the Sadas, except through the door, let him say, ‘Look not!’ for it is as if he were seeing intercourse being carried on. Freely (one may look) through the door, for the door is made by the gods. 438 SATAPATHA-BRAHMANA. 10. In like manner they enclose the Havirdhana on all sides with a view to that generation, thinking, ‘ Quite secretly this generation shall be carried on !' for improper, indeed, is the generation which another sees: hence even when a husband and wife are seen, while carrying on intercourse, they run away from each other, for they give offence. Therefore to any one looking into the Havirdh4na,except through the door, let him say, ‘Look not!’ for it is as if he were seeing intercourse being carried on. Freely (one may look) through the door, for the door is made by the gods. 11. Now there, in the Sadas, that male, the S4man, longs after the female, the Az&. From that generation Indra was produced : from fire, indeed, fire is produced, viz. Indra from the Azé and the Saman ; for Indra they call him that burns yonder (the sun). 12. And there, in the Havirdhdna, that male, the Soma, longs after the female, the water. From that generation the moon was produced: from food, indeed, food is produced, viz. the moon from water and Soma; for the moon is the food of him that burns yonder!. Hence he thereby produces the sacrificer, and for him he produces food: from the Atk and Saman he produces the sacrificer, and from water and Soma he produces food for him.
2the moon from water and Soma; for the moon is the food of him that burns yonder!. Hence he thereby produces the sacrificer, and for him he produces food: from the Atk and Saman he produces the sacrificer, and from water and Soma he produces food for him. 13. Now with the Yagus the gods first performed sacrifice, then with the A724, then with the Saman; and in like manner do they now perform the sacrifice, first with the Yagus, then with the Azé, then with the Sdman; for Yagus, they say, is the same as Yagas (worship). 14. Now when the gods milked (the objects of) their wishes from these sciences, the Yagus science 1 See I, 6, 4, 13 seq. Iv KANDA, 6 ADHYAYA, 7 BRAHMANA, 19. = 439) milked most wishes. It became, as it were, emptied the most ; it was not equal to the other two sciences,— the air-world was not equal to the two other worlds. 15. The gods desired, ‘ How can this science become equal to the other two sciences; how can the air-world become equal to the two other worlds ?’ 16. They said, ‘Let us perform in a low voice ‘ with the Yagus: then that science will become equal to the other two sciences; then the air-world will become equal to the two other worlds!’ 17. They performed with them in a low voice, and thereby strengthened them; and henceforth that science was equal to the other two sciences, and the air-world was equal to the two other worlds. Therefore the Yagus, while being distinct, are yet indistinct ; and therefore the air-world, while being distinct, is yet indistinct (indefinable). 18. He who performs with the Yagus in a low voice, strengthens them ; and they, thus strengthened, strengthen him. But he who performs in a loud voice, weakens them, and, being weak, they weaken him. 19. The Az&és and Samans, forsooth, are speech, and the Yagus are the mind; and so those who perform with the Azé and Sdaman are speech, and those who perform with the Yagus are the mind. Hence nothing whatever is done, unless ordered by the Adhvaryu: when the Adhvaryu says, ‘Recite (the invitatory prayer)! Pronounce the offering prayer!’ then those who perform with the A2é perform it. And when the Adhvaryu says, ‘Soma becometh pure: turn ye back?!’ then those who perform with the SAman perform it,—for speech speaks not but what is conceived by the mind. 1 See IV, 2, 5, 8. 440 SATAPATHA-BRAHMANA. 20. Thus, then, the Adhvaryu, the mind, walks, as it were, in front (puras-arati): hence the name ‘puraskarana';’ and verily, he who knows this, stands, as it were, in front through prosperity and glory.
31 See IV, 2, 5, 8. 440 SATAPATHA-BRAHMANA. 20. Thus, then, the Adhvaryu, the mind, walks, as it were, in front (puras-arati): hence the name ‘puraskarana';’ and verily, he who knows this, stands, as it were, in front through prosperity and glory. 21. Now that same puraskaraza (going before) is nothing else than yonder burning (sun): one ought to perform in accordance with his (the sun’s) course. When he (the Adhvaryu) has drawn a cup of Soma, let him turn round in accordance with his course ; when he has responded (to the Hotvz’s recitation), let him turn round in accordance with his course ; when he has offered a graha, let him turn round in accordance with his course: he (the sun), verily, is the supporter; and whosoever, knowing this, is able to perform in accordance with his course, he, forsooth, is able to support his dependants *. EicutH BrAHMANA. 1. Now the consecration-ceremony® (for the sacrificial session) is a sitting down, is a session (sattra) : hence they say of them, ‘they sit. And when thereafter they perform the sacrifice, then they (under)go; then he, who is the leader, leads : hence they say of them, ‘they (under)go *.’ 1 That is, preparation, preparatory ceremony ;—and hence also the ‘ taking the lead, being the precursor.’ 3 In the KAnva text this is the last Brahmaza of the (fifth) Kanda. 8 For the Diksha see III, 1, 1, 1 seq. In the K4mva text I have found nothing corresponding to the present Brahmaza. 4 That is to say, the verb ‘i’ (to go; more especially its compound upa-i, to undergo, go through, undertake) is used of sacrificial performances in the Sattra lasting for twelve (pressing) days and upward, to distinguish the latter from the ahina-sacrifices, lasting for from two to twelve (pressing) days. IV KANDA, 6 ADHYAYA, 8 BRAHMANA, 5. 441 2. The consecration-ceremony, then, is a sitting down, it is a session, it is an (under)going, it is the (under)going of a session. And when afterwards, having reached the end of the sacrifice, they rise, that is ‘the rising :’ hence they say of them, ‘ They have risen.’ So much, then, for preliminary remark. 3. Now those who are about to consecrate themselves settle (the time and place) between them. If they intend to construct a fire-altar, they take up their (ordinary sacrificial) fires on churning-sticks! and betake themselves together to where they are about to perform the animal offering to Pragdpati. Having churned (the fire), and put fire-wood on, they take out the Ahavantya fire, and perform that animal offering to Pragdpati. 4. Its head they keep*. If their consecration does not fall upon that same day (of the animal offering), then, taking up the fires (again) on the churning-sticks, they disperse to their several (homes) and perform the (daily) offerings.
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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