Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
112. He steps out (from the water) towards the north-east‘, with the text, ‘Cleansed and pure do so in some tank, or other kind of bathing-place of standing water. Cf. Taitt. S, VI, 1, 1, tirthe sn4ti, tirtham eva sam4n4n4m bhavati. 1 T now take pfti (with Dr. Lindner) in the sense of ‘foul, filthy, fetid,’ and would correct the passage (I, 1, 1, 1) accordingly. Professor Ludwig (Géttinger Gel. Anz. 1883, p. 49) proposes to take pti in the sense of ‘pure,’ both here and in I, t, 4, 1. * The K4nva recension has the better reading, ‘For they, indeed, now cleanse him when he bathes.’ According to Taitt. S. VI, 1, 1, 3, he also sips (asn4ti) some water with the view of internal purification. 5 Lit.‘ for that indeed is well purified, whom they purified (i.e. when they purify anybody) with ghee.’ The imperfect is rather strange. See also III, 1, 3, 22. The K4zvas read, ‘For that, indeed, is well purified what is purified (yad pfyate) with ghee.’ ‘ Prén ivodan=uttarapfrvardham, Katy. VII, a, 15, i.e. ‘ towards the north with a slight turn to the east.’ Dr. Lindner takes ‘udan’ 111 KANDA, I ADHYAYA, 2 BRAHMANA, I8. 9 I go forth from them;;’ for cleansed and pure he indeed goes forth from them. 13. He then puts on a (linen) garment, for completeness’ sake: it is indeed his own skin he thereby puts on himself. Now that same skin which belongs to the cow was originally on man. | 14. The gods spake, ‘Verily, the cow supports everything here (on earth); come, let us put on the cow that skin which is now on man: therewith she will be able to endure rain and cold and heat.’ 15. Accordingly, having flayed man, they put that skin on the cow, and therewith she now endures rain and cold and heat. 16. For man was indeed flayed; and hence whereever a stalk of grass or some other object cuts him, the blood trickles out. They then put that skin, the garment, on him; and for this reason none but man wears a garment, it having been put on him as his skin. Hence also one should take care to be properly clad, so that he may be completely endued with his own skin. Hence also people like to see even an ugly person properly clad, since he is endued with his own skin. 17. Let him, then, not be naked in the presence of acow. For the cow knows that she wears his skin, and runs away for fear lest he should take the skin from her. Hence also cows draw fondly near to one who is properly clad. 18. Now the woof of this cloth belongs to Agni, and the warp to Vayu’, the thrum to the Fathers, as meant to explain the preposition ‘ud.’ This, however, does not account for the ‘iva.’ ? Agned pary4so bhavati, vayor anuéAado(?). The Black Yagus 10 SATAPATHA-BRAHMANA. the fore-edge' to the snakes, the threads to the All-gods, and the meshes to the asterisms. For thus indeed all the deities are concerned therein ; and hence it is the garment of the consecrated.
2Agned pary4so bhavati, vayor anuéAado(?). The Black Yagus 10 SATAPATHA-BRAHMANA. the fore-edge' to the snakes, the threads to the All-gods, and the meshes to the asterisms. For thus indeed all the deities are concerned therein ; and hence it is the garment of the consecrated. 19. Let it (if possible) be a new one?, for the sake of unimpaired vigour. Let him (the Adhvaryu) tell (the Pratiprasthatrz) to beat it, in order that whatsoever part of it an unclean woman has spun or woven may become clean. And if it be a new one, let him sprinkle it with water, so that it become clean. Or let him be consecrated in one which is laid aside to be worn (daily) after bathing, without being soaked (in some sharp cleansing substance) *. 20. He puts it round him, with the text,‘Thou art the covering* of consecration and penance;’ heretofore, indeed, this was the covering of him as one unconsecrated, but now it is that of consecration and penance : hence he says, ‘thou art the covering of consecration and penance.’ ‘I put thee on, the kindly and auspicious;’ whereby he means to say, ‘I put thee on, the kindly and pleasing one ;'— (T.S. VI, 1, 1) reads, agnes tQshAdh4nam (salakopadh4nam tisha, tatra tantinam ptrazam tishadhanam; SAy.), vayor va4tapanam (vayun4 soshanam vatapanam, S.). The warp (praéinaténa) and woof (otu), on the other hand, are by the Black Yagus ascribed to the Adityas and Visve Deva respectively. 1 Praghata, apparently the closely-woven part at both ends of the cloth from whence the loose threads of the nivi, or unwoven fringe (thrum), come out. The Black Yagus ascribes it to the plants. ® Literally, ‘unbeaten (ahata), unwashed.’ 5 That is to say, if it be not a new garment, it should be one that has not been washed by a washerman (with mautra, &c.), but worn daily after bathing. * Or, outward form, tanu. Its meaning sometimes comes very near to that of ‘skin,’ assigned to it by the lexicographers. Cf. III, 2, 2,203 4, 3,9. III KANDA, I ADHYAYA, 2 BRAHMANA, 21. II ‘fostering a fair appearance;’ for evil indeed is that appearance which he has heretofore fostered while unconsecrated; but now (he fosters) a fair appearance: therefore he says, ‘fostering a fair appearance.’
3Cf. III, 2, 2,203 4, 3,9. III KANDA, I ADHYAYA, 2 BRAHMANA, 21. II ‘fostering a fair appearance;’ for evil indeed is that appearance which he has heretofore fostered while unconsecrated; but now (he fosters) a fair appearance: therefore he says, ‘fostering a fair appearance.’ 21. He (the Adhvaryu) then makes him enter the hall. Let him not eat (the flesh) of either the cow or the ox; for the cow and the ox doubtless support everything here on earth. The gods spake, ‘ Verily, the cow and the ox support everything here: come, let us bestow on the cow and the ox whatever vigour belongs to other species'!’ Accordingly they bestowed on the cow and the ox whatever vigour belonged to other species (of animals); and therefore the cow and the ox eat most. Hence, were one to eat (the flesh) of an ox or a cow, there would be, as it were, an eating of everything, or, as it were, a going on to the end (or, to destruction). Such a one indeed would be likely to be born (again) as a strange being, (as one of whom there is) evil report, such as ‘he has expelled an embryo from a woman,’ ‘he has committed a sin?;’ let him therefore not eat (the flesh) of the cow and the ox. Nevertheless Yagé#avalkya said, ‘I, for one, eat it, provided that it is tender.’ Vayas4m, cf. III, 3,3, 3. The Kanva rec. has‘ yad anyeshim vayasam viryam yad anyesh4m pas(in4m.’ * A different translation of this passage is proposed by Professor Delbriick (Synt. Forsch. III, p. 25); but the Kava text (si tam hesvaro ’dbhutam abhiganitor g4y4y4 va garbham niravadhid yad veti tad u hovafa) shows that we have here, as frequently, to supply isvaraf to the infinitive in tos. The Kaésva yad va (‘or some such thing’) would also seem to indicate that we ought to translate :—(as of one of whom) there is evil report: ‘he has committed some such (iti) sin as the producing of abortion.’ 12 SATAPATHA-BRAHMANA. Turrp BRAHMANA. 1. Having brought water forward', he takes out (the material for) a cake on eleven potsherds for Agni and Vishzu; for Agni is all the deities, since it is in Agni that offering is made to all the deities. Moreover Agni is the lower half, and Vishzu is the upper half of the sacrifice: ‘I will become consecrated after encompassing all the deities, after encompassing the entire sacrifice,’ thus he thinks, and hence there is a cake on eleven potsherds for Agni and Vishzu. 2. Some then offer a rice-pap to the Adityas. This is referred to (in the passage, Rig-veda X, 72, 8), ‘ There are eight sons of Aditi who were born from her body; with seven she went to the gods, but M4rt4azda* she cast off.’ 3. Now Aditi had eight sons. But those that are called ‘the gods, sons of Aditi,’ were only seven, for the eighth, M4rtazda, she brought forth unformed? : it was a mere lump of bodily matter‘, as broad as it was high. Some, however, say that he was of the size of a man. 4. The gods, sons of Aditi, then spake, ‘That
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.
112. He steps out (from the water) towards the north-east‘, with the text, ‘Cleansed and pure do so in some tank, or other kind of bathing-place of standing water. Cf. Taitt. S, VI, 1, 1, tirthe sn4ti, tirtham eva sam4n4n4m bhavati. 1 T now take pfti (with Dr. Lindner) in the sense of ‘foul, filthy, fetid,’ and would correct the passage (I, 1, 1, 1) accordingly. Professor Ludwig (Géttinger Gel. Anz. 1883, p. 49) proposes to take pti in the sense of ‘pure,’ both here and in I, t, 4, 1. * The K4nva recension has the better reading, ‘For they, indeed, now cleanse him when he bathes.’ According to Taitt. S. VI, 1, 1, 3, he also sips (asn4ti) some water with the view of internal purification. 5 Lit.‘ for that indeed is well purified, whom they purified (i.e. when they purify anybody) with ghee.’ The imperfect is rather strange. See also III, 1, 3, 22. The K4zvas read, ‘For that, indeed, is well purified what is purified (yad pfyate) with ghee.’ ‘ Prén ivodan=uttarapfrvardham, Katy. VII, a, 15, i.e. ‘ towards the north with a slight turn to the east.’ Dr. Lindner takes ‘udan’ 111 KANDA, I ADHYAYA, 2 BRAHMANA, I8. 9 I go forth from them;;’ for cleansed and pure he indeed goes forth from them. 13. He then puts on a (linen) garment, for completeness’ sake: it is indeed his own skin he thereby puts on himself. Now that same skin which belongs to the cow was originally on man. | 14. The gods spake, ‘Verily, the cow supports everything here (on earth); come, let us put on the cow that skin which is now on man: therewith she will be able to endure rain and cold and heat.’ 15. Accordingly, having flayed man, they put that skin on the cow, and therewith she now endures rain and cold and heat. 16. For man was indeed flayed; and hence whereever a stalk of grass or some other object cuts him, the blood trickles out. They then put that skin, the garment, on him; and for this reason none but man wears a garment, it having been put on him as his skin. Hence also one should take care to be properly clad, so that he may be completely endued with his own skin. Hence also people like to see even an ugly person properly clad, since he is endued with his own skin. 17. Let him, then, not be naked in the presence of acow. For the cow knows that she wears his skin, and runs away for fear lest he should take the skin from her. Hence also cows draw fondly near to one who is properly clad. 18. Now the woof of this cloth belongs to Agni, and the warp to Vayu’, the thrum to the Fathers, as meant to explain the preposition ‘ud.’ This, however, does not account for the ‘iva.’ ? Agned pary4so bhavati, vayor anuéAado(?). The Black Yagus 10 SATAPATHA-BRAHMANA. the fore-edge' to the snakes, the threads to the All-gods, and the meshes to the asterisms. For thus indeed all the deities are concerned therein ; and hence it is the garment of the consecrated.
2Agned pary4so bhavati, vayor anuéAado(?). The Black Yagus 10 SATAPATHA-BRAHMANA. the fore-edge' to the snakes, the threads to the All-gods, and the meshes to the asterisms. For thus indeed all the deities are concerned therein ; and hence it is the garment of the consecrated. 19. Let it (if possible) be a new one?, for the sake of unimpaired vigour. Let him (the Adhvaryu) tell (the Pratiprasthatrz) to beat it, in order that whatsoever part of it an unclean woman has spun or woven may become clean. And if it be a new one, let him sprinkle it with water, so that it become clean. Or let him be consecrated in one which is laid aside to be worn (daily) after bathing, without being soaked (in some sharp cleansing substance) *. 20. He puts it round him, with the text,‘Thou art the covering* of consecration and penance;’ heretofore, indeed, this was the covering of him as one unconsecrated, but now it is that of consecration and penance : hence he says, ‘thou art the covering of consecration and penance.’ ‘I put thee on, the kindly and auspicious;’ whereby he means to say, ‘I put thee on, the kindly and pleasing one ;'— (T.S. VI, 1, 1) reads, agnes tQshAdh4nam (salakopadh4nam tisha, tatra tantinam ptrazam tishadhanam; SAy.), vayor va4tapanam (vayun4 soshanam vatapanam, S.). The warp (praéinaténa) and woof (otu), on the other hand, are by the Black Yagus ascribed to the Adityas and Visve Deva respectively. 1 Praghata, apparently the closely-woven part at both ends of the cloth from whence the loose threads of the nivi, or unwoven fringe (thrum), come out. The Black Yagus ascribes it to the plants. ® Literally, ‘unbeaten (ahata), unwashed.’ 5 That is to say, if it be not a new garment, it should be one that has not been washed by a washerman (with mautra, &c.), but worn daily after bathing. * Or, outward form, tanu. Its meaning sometimes comes very near to that of ‘skin,’ assigned to it by the lexicographers. Cf. III, 2, 2,203 4, 3,9. III KANDA, I ADHYAYA, 2 BRAHMANA, 21. II ‘fostering a fair appearance;’ for evil indeed is that appearance which he has heretofore fostered while unconsecrated; but now (he fosters) a fair appearance: therefore he says, ‘fostering a fair appearance.’
3Cf. III, 2, 2,203 4, 3,9. III KANDA, I ADHYAYA, 2 BRAHMANA, 21. II ‘fostering a fair appearance;’ for evil indeed is that appearance which he has heretofore fostered while unconsecrated; but now (he fosters) a fair appearance: therefore he says, ‘fostering a fair appearance.’ 21. He (the Adhvaryu) then makes him enter the hall. Let him not eat (the flesh) of either the cow or the ox; for the cow and the ox doubtless support everything here on earth. The gods spake, ‘ Verily, the cow and the ox support everything here: come, let us bestow on the cow and the ox whatever vigour belongs to other species'!’ Accordingly they bestowed on the cow and the ox whatever vigour belonged to other species (of animals); and therefore the cow and the ox eat most. Hence, were one to eat (the flesh) of an ox or a cow, there would be, as it were, an eating of everything, or, as it were, a going on to the end (or, to destruction). Such a one indeed would be likely to be born (again) as a strange being, (as one of whom there is) evil report, such as ‘he has expelled an embryo from a woman,’ ‘he has committed a sin?;’ let him therefore not eat (the flesh) of the cow and the ox. Nevertheless Yagé#avalkya said, ‘I, for one, eat it, provided that it is tender.’ Vayas4m, cf. III, 3,3, 3. The Kanva rec. has‘ yad anyeshim vayasam viryam yad anyesh4m pas(in4m.’ * A different translation of this passage is proposed by Professor Delbriick (Synt. Forsch. III, p. 25); but the Kava text (si tam hesvaro ’dbhutam abhiganitor g4y4y4 va garbham niravadhid yad veti tad u hovafa) shows that we have here, as frequently, to supply isvaraf to the infinitive in tos. The Kaésva yad va (‘or some such thing’) would also seem to indicate that we ought to translate :—(as of one of whom) there is evil report: ‘he has committed some such (iti) sin as the producing of abortion.’ 12 SATAPATHA-BRAHMANA. Turrp BRAHMANA. 1. Having brought water forward', he takes out (the material for) a cake on eleven potsherds for Agni and Vishzu; for Agni is all the deities, since it is in Agni that offering is made to all the deities. Moreover Agni is the lower half, and Vishzu is the upper half of the sacrifice: ‘I will become consecrated after encompassing all the deities, after encompassing the entire sacrifice,’ thus he thinks, and hence there is a cake on eleven potsherds for Agni and Vishzu. 2. Some then offer a rice-pap to the Adityas. This is referred to (in the passage, Rig-veda X, 72, 8), ‘ There are eight sons of Aditi who were born from her body; with seven she went to the gods, but M4rt4azda* she cast off.’ 3. Now Aditi had eight sons. But those that are called ‘the gods, sons of Aditi,’ were only seven, for the eighth, M4rtazda, she brought forth unformed? : it was a mere lump of bodily matter‘, as broad as it was high. Some, however, say that he was of the size of a man. 4. The gods, sons of Aditi, then spake, ‘That
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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