Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1But 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 1 Viz. the so-called ‘pramfta4,’ see part i, p.g note. The offering, described in the following paragraphs, is called the Dikshantyesh/i, ‘Consecration offering.’ As to the formulas used at the offering, see Ait. Br. I, 4 seq. 2 The bird, Vishwu, the sun. * Or, the eighth she brought forth undeveloped, as a m4rtanda (? either a bird, or, more probably, in accordance with Taitt. S. VI, 5, 6, 1,=vyriddham &adam, ‘an abortive egg’). See Rig-veda Sanhit4, translated by M. M., p. 239. * Sandegha ; the St. Petersburg Dict. takes it in the sense of ‘doubt, uncertainty,’ in this passage. lI KANDA, I ADHYAYA, 3 BRAHMANA, 7. 13 which was born after us! must not be lost : come, let us fashion it. They accordingly fashioned it as this man is fashioned. The flesh which was cut off him, and thrown down in a lump, became the elephant: hence they say that one must not accept an elephant (as a gift)?, since the elephant has sprung from man. Now he whom they thus fashioned was Vivasvat, the Aditya (or the sun); and of him (came) these creatures. 5. He spake,‘Among my offspring he shall be successful who shall offer that rice-pap to the Adityas.’ Accordingly he alone succeeds who offers that ricepap to the Adityas. Only that (cake) to Agni and Vishzu is, however, generally approved. 6. There are seventeen kindling-verses for it’. In a low voice he offers to the two deities. There are five fore-offerings and three after-offerings. For the sake of completeness they perform the patntsamy4gas‘; but he offers no samishéayagus, lest, having put on that garment of the consecrated, he should reach the end of the sacrifice before its completion ; for the samishéayagus is the end of the sacrifice. 7. He (the sacrificer) then gets himself anointed ‘(with fresh butter), while standing east of the hall. For, having been flayed, man is sore; and by getting himself anointed, he becomes healed of his soreness : for man’s skin is on the cow, and that fresh butter ? Or, perhaps, after the manner of us (anu). * Muir, O.S. T. IV, 15, reads ‘ parigrthatyat’ instead of ‘ pratigr#haiyat,’ and translates, ‘let no one catch an elephant, for an elephant partakes of the nature of man.’ * For the ordinary eleven Samidhenis (raised to the number of fifteen by repetitions of the first and last verses), see part i, p. 102, and for the two additional ones (dh4yy4), ib. p. 112 note. * See part i, p. 256; for the Samishfayagus, ib. p. 262. 14 SATAPATHA-BRAHMANA. also comes from the cow. He (the Adhvaryu) thus supplies him with his own skin, and for this reason he gets himself anointed.
2102, and for the two additional ones (dh4yy4), ib. p. 112 note. * See part i, p. 256; for the Samishfayagus, ib. p. 262. 14 SATAPATHA-BRAHMANA. also comes from the cow. He (the Adhvaryu) thus supplies him with his own skin, and for this reason he gets himself anointed. 8. It is fresh butter,—for melted butter (ghee) belongs to the gods, and creamy butter! to men. Here, on the other hand, it is neither ghee nor creamy butter; it should rather be both ghee and creamy butter, for the sake of unimpaired vigour : by means of that which is of unimpaired vigour he accordingly makes him of unimpaired vigour. 9. He anoints him from the head down to the feet in accordance with the tendency of the hair, with the text (V4g. S. IV, 3), ‘Thou art the sap of the greatones. The ‘great ones,’ doubtless, is one of the names of those cows, and their sap indeed it is: therefore he says, ‘thou art the sap of the great ones. ‘Thou art life-giving: give me light!’ There is nothing obscure in this. 10. Thereupon he anoints the eyes. ‘Sore, indeed, is the eye of man; mine is sound,’ so spake YAguavalkya. Dim-eyed, indeed, he was (heretofore) ; and the secretion of his eyes was matter. He now makes his eyes sound by anointing them. 11. Now, when the gods slew the Asura-Rakshas, Sushaa?’, the Danava, falling backward entered into the eyes of men: he is that pupil of the eye, and 1 PhAnéa, explained as the first particles of butter that appear in churning (?). The Kamva recension, on the other hand, reads ‘Aeyam nishpfnfam’(!) instead. Cf. Taitt. S. VI, 1,1, 4, Ghrétam devanim, mastu pitrinam, nishpakvam (i.e. surabhi ghritam, ‘ well-seasoned butter,’ S4y.) manushy4z4m ; tad vai etat sarvadevatyam yan navanitam; also Ait. Br. I, 3, 4gyam vai devindm, surabhi ghritam manushy4zim, dyutam pitrinim, navanitam garbhaz4m ; with Haug’s note, Transl. p. 8. 3 The K4nva text (MSS. O. W.) reads Sisna. Ill KANDA, I ADHYAYA, 3 BRAHMANA, 13. 15 looks like a young lad. Against him he (the sacrificer), now that he enters on the sacrifice, raises a rampart of stone all round himself, for the ointment is (produced from) stone. 12. It is such as comes from mount Trikakud; for when Indra slew Vvitra he transformed that eye of his (V7ttra’s) into the mount Trikakud*. The reason, then, why (ointment) from mount Trikakud (is used), is that he thereby puts eye into eye. Should he be unable to obtain any Traikakuda ointment, any other than Traikakuda may be used; for one and the same, indeed, is the significance of the ointment. 13. He anoints (the eyes) with a reed-stalk, for the reed is a thunderbolt. It is one with a tuft, in order to chase away the evil spirits% For rootless,
313. He anoints (the eyes) with a reed-stalk, for the reed is a thunderbolt. It is one with a tuft, in order to chase away the evil spirits% For rootless, 1 Sa esha kaninaka4 kuméraka iva paribhasate. A play on the word kanfnaka, which has the double meaning of ‘youth’ and ‘ pupil of the eye.’ The St. Petersburg Dict. assigns also to kum4raka the meaning of ‘ball of the eye’ in this (the only) passage. The Kava recension reads, Sa esha kum4raka iva kaninakéyam (? both ‘ maiden’ and ‘pupil of the eye’). 3 ‘Indra slew Vritra, his eye-ball fell away, it became collyrium.’ Taitt. S. VI, 1, 1, 5. 5 Professor Delbriick, S. F. III, 27, takes it thus, ‘He brushes the eye with the end of a reed, for the reed is a thunderbolt capable of repelling mischief.’ But, if ‘ virakshastayai’ belonged to what precedes, it would probably have to be construed with ‘sareshikaya ’nakti,’ the clause with ‘vai,’ giving the reason, being inserted parenthetically ; while, in an idiomatic rendering, it would have to be placed at the end: He anoints the eyes with a reed-stalk in order to chase away the evil spirits, the reed being a thunderbolt. This abstract dative of purpose is very common; it being generally construed with what precedes, as, for instance, I, 1, 4,1; 3, 2, 83; 5, 3, 8; 15; Ill, 1, 2,13; 19; 3,6; 8; and, with a parenthetic clause with ‘vai’ intervening, III, 2, 1,13; IV, 5, 7,7. Not less common is the analogous construction with a clause with ‘ned' 16 SATAPATHA-BRAHMANA. indeed, and unfettered on both sides, the Rakshas roams along the air; even as man here roams along the air!, rootless and unfettered on both sides: the reason, then, why it is (a reed-stalk) with a tuft, is to chase away the evil spirits. 14. The right eye he anoints first; for in human practice the left (eye is anointed) first, but with the gods (it is done) thus. 15. He anoints it with the text, ‘Thou art the eye-ball of Vrztra,'—for Vvttra’s eye-ball it indeed is;—‘ Eye-giving thou art: give me the eye!’ in this there is nothing obscure. 16. The right eye he anoints once with the sacrificial formula, once silently; and the left one he anoints once with the formula, twice silently: thus - he makes the left (or upper) one superior®. 17. And the reason why he anoints five times, is that the sacrifice is of equal measure with the year, and five seasons there are in the year: he thus obtains possession of the latter in five (divisions), and therefore he anoints five times. 18. He then purifies him with a cleanser (pavitra, strainer) of sacred grass; for impure, indeed, is man :—he is foul within in that he speaks untruth ;—and sacred grass is pure : ‘Having become pure, I shall be consecrated, thus he thinks ;—and the stalks of sacred grass are a means of cleansing,— (‘lest such an event should happen’) instead of the dative of the abstract, cf. I, 2,1, 8; 9; IV, 5,9, 3.
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.
1But 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 1 Viz. the so-called ‘pramfta4,’ see part i, p.g note. The offering, described in the following paragraphs, is called the Dikshantyesh/i, ‘Consecration offering.’ As to the formulas used at the offering, see Ait. Br. I, 4 seq. 2 The bird, Vishwu, the sun. * Or, the eighth she brought forth undeveloped, as a m4rtanda (? either a bird, or, more probably, in accordance with Taitt. S. VI, 5, 6, 1,=vyriddham &adam, ‘an abortive egg’). See Rig-veda Sanhit4, translated by M. M., p. 239. * Sandegha ; the St. Petersburg Dict. takes it in the sense of ‘doubt, uncertainty,’ in this passage. lI KANDA, I ADHYAYA, 3 BRAHMANA, 7. 13 which was born after us! must not be lost : come, let us fashion it. They accordingly fashioned it as this man is fashioned. The flesh which was cut off him, and thrown down in a lump, became the elephant: hence they say that one must not accept an elephant (as a gift)?, since the elephant has sprung from man. Now he whom they thus fashioned was Vivasvat, the Aditya (or the sun); and of him (came) these creatures. 5. He spake,‘Among my offspring he shall be successful who shall offer that rice-pap to the Adityas.’ Accordingly he alone succeeds who offers that ricepap to the Adityas. Only that (cake) to Agni and Vishzu is, however, generally approved. 6. There are seventeen kindling-verses for it’. In a low voice he offers to the two deities. There are five fore-offerings and three after-offerings. For the sake of completeness they perform the patntsamy4gas‘; but he offers no samishéayagus, lest, having put on that garment of the consecrated, he should reach the end of the sacrifice before its completion ; for the samishéayagus is the end of the sacrifice. 7. He (the sacrificer) then gets himself anointed ‘(with fresh butter), while standing east of the hall. For, having been flayed, man is sore; and by getting himself anointed, he becomes healed of his soreness : for man’s skin is on the cow, and that fresh butter ? Or, perhaps, after the manner of us (anu). * Muir, O.S. T. IV, 15, reads ‘ parigrthatyat’ instead of ‘ pratigr#haiyat,’ and translates, ‘let no one catch an elephant, for an elephant partakes of the nature of man.’ * For the ordinary eleven Samidhenis (raised to the number of fifteen by repetitions of the first and last verses), see part i, p. 102, and for the two additional ones (dh4yy4), ib. p. 112 note. * See part i, p. 256; for the Samishfayagus, ib. p. 262. 14 SATAPATHA-BRAHMANA. also comes from the cow. He (the Adhvaryu) thus supplies him with his own skin, and for this reason he gets himself anointed.
2102, and for the two additional ones (dh4yy4), ib. p. 112 note. * See part i, p. 256; for the Samishfayagus, ib. p. 262. 14 SATAPATHA-BRAHMANA. also comes from the cow. He (the Adhvaryu) thus supplies him with his own skin, and for this reason he gets himself anointed. 8. It is fresh butter,—for melted butter (ghee) belongs to the gods, and creamy butter! to men. Here, on the other hand, it is neither ghee nor creamy butter; it should rather be both ghee and creamy butter, for the sake of unimpaired vigour : by means of that which is of unimpaired vigour he accordingly makes him of unimpaired vigour. 9. He anoints him from the head down to the feet in accordance with the tendency of the hair, with the text (V4g. S. IV, 3), ‘Thou art the sap of the greatones. The ‘great ones,’ doubtless, is one of the names of those cows, and their sap indeed it is: therefore he says, ‘thou art the sap of the great ones. ‘Thou art life-giving: give me light!’ There is nothing obscure in this. 10. Thereupon he anoints the eyes. ‘Sore, indeed, is the eye of man; mine is sound,’ so spake YAguavalkya. Dim-eyed, indeed, he was (heretofore) ; and the secretion of his eyes was matter. He now makes his eyes sound by anointing them. 11. Now, when the gods slew the Asura-Rakshas, Sushaa?’, the Danava, falling backward entered into the eyes of men: he is that pupil of the eye, and 1 PhAnéa, explained as the first particles of butter that appear in churning (?). The Kamva recension, on the other hand, reads ‘Aeyam nishpfnfam’(!) instead. Cf. Taitt. S. VI, 1,1, 4, Ghrétam devanim, mastu pitrinam, nishpakvam (i.e. surabhi ghritam, ‘ well-seasoned butter,’ S4y.) manushy4z4m ; tad vai etat sarvadevatyam yan navanitam; also Ait. Br. I, 3, 4gyam vai devindm, surabhi ghritam manushy4zim, dyutam pitrinim, navanitam garbhaz4m ; with Haug’s note, Transl. p. 8. 3 The K4nva text (MSS. O. W.) reads Sisna. Ill KANDA, I ADHYAYA, 3 BRAHMANA, 13. 15 looks like a young lad. Against him he (the sacrificer), now that he enters on the sacrifice, raises a rampart of stone all round himself, for the ointment is (produced from) stone. 12. It is such as comes from mount Trikakud; for when Indra slew Vvitra he transformed that eye of his (V7ttra’s) into the mount Trikakud*. The reason, then, why (ointment) from mount Trikakud (is used), is that he thereby puts eye into eye. Should he be unable to obtain any Traikakuda ointment, any other than Traikakuda may be used; for one and the same, indeed, is the significance of the ointment. 13. He anoints (the eyes) with a reed-stalk, for the reed is a thunderbolt. It is one with a tuft, in order to chase away the evil spirits% For rootless,
313. He anoints (the eyes) with a reed-stalk, for the reed is a thunderbolt. It is one with a tuft, in order to chase away the evil spirits% For rootless, 1 Sa esha kaninaka4 kuméraka iva paribhasate. A play on the word kanfnaka, which has the double meaning of ‘youth’ and ‘ pupil of the eye.’ The St. Petersburg Dict. assigns also to kum4raka the meaning of ‘ball of the eye’ in this (the only) passage. The Kava recension reads, Sa esha kum4raka iva kaninakéyam (? both ‘ maiden’ and ‘pupil of the eye’). 3 ‘Indra slew Vritra, his eye-ball fell away, it became collyrium.’ Taitt. S. VI, 1, 1, 5. 5 Professor Delbriick, S. F. III, 27, takes it thus, ‘He brushes the eye with the end of a reed, for the reed is a thunderbolt capable of repelling mischief.’ But, if ‘ virakshastayai’ belonged to what precedes, it would probably have to be construed with ‘sareshikaya ’nakti,’ the clause with ‘vai,’ giving the reason, being inserted parenthetically ; while, in an idiomatic rendering, it would have to be placed at the end: He anoints the eyes with a reed-stalk in order to chase away the evil spirits, the reed being a thunderbolt. This abstract dative of purpose is very common; it being generally construed with what precedes, as, for instance, I, 1, 4,1; 3, 2, 83; 5, 3, 8; 15; Ill, 1, 2,13; 19; 3,6; 8; and, with a parenthetic clause with ‘vai’ intervening, III, 2, 1,13; IV, 5, 7,7. Not less common is the analogous construction with a clause with ‘ned' 16 SATAPATHA-BRAHMANA. indeed, and unfettered on both sides, the Rakshas roams along the air; even as man here roams along the air!, rootless and unfettered on both sides: the reason, then, why it is (a reed-stalk) with a tuft, is to chase away the evil spirits. 14. The right eye he anoints first; for in human practice the left (eye is anointed) first, but with the gods (it is done) thus. 15. He anoints it with the text, ‘Thou art the eye-ball of Vrztra,'—for Vvttra’s eye-ball it indeed is;—‘ Eye-giving thou art: give me the eye!’ in this there is nothing obscure. 16. The right eye he anoints once with the sacrificial formula, once silently; and the left one he anoints once with the formula, twice silently: thus - he makes the left (or upper) one superior®. 17. And the reason why he anoints five times, is that the sacrifice is of equal measure with the year, and five seasons there are in the year: he thus obtains possession of the latter in five (divisions), and therefore he anoints five times. 18. He then purifies him with a cleanser (pavitra, strainer) of sacred grass; for impure, indeed, is man :—he is foul within in that he speaks untruth ;—and sacred grass is pure : ‘Having become pure, I shall be consecrated, thus he thinks ;—and the stalks of sacred grass are a means of cleansing,— (‘lest such an event should happen’) instead of the dative of the abstract, cf. I, 2,1, 8; 9; IV, 5,9, 3.
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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