Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1I, 2,1, 8; 9; IV, 5,9, 3. 1 T now take this passage differently from my interpretation of I, 1, 2, 4 (‘and, in order that this man may move about the air, rootless and unfettered in both directions’). See also IV, 1, 1, 20. 3 «Tad uttaram evaitad uttarfvat karoti;’ ‘uttaraim évaitad uttaram karoti,’ K4ava recension. Cf. p. 2, note 1. 111 KANDA, I ADHYAYA, 3 BRAHMANA, 22. 17 ‘Having become cleansed, I shall be consecrated,’ thus he thinks; and therefore he purifies him with a cleanser of sacred grass. 19. It may consist of one (stalk of grass); for that blower (or purifier, the Wind) is one only, and in accordance with his nature is this (cleanser): hence it may consist of one (stalk). 20. Or there may be three (stalks); for one, indeed, is that blower, but on entering into man he becomes threefold, to wit, the out-breathing, the in-breathing, and the through-breathing'!, and in accordance with his measure is this (cleanser): hence there may be three (stalks). 21. Or there may be seven (stalks*); for there are seven vital airs of the head: hence there may be seven (stalks). There may even be thrice seven,— one and twenty: such indeed is perfection. 22. He purifies him with seven (stalks) each time, with the text (Vag. S. IV, 4), ‘May the Lord of thought purify me!’ The lord of thought doubtless is PragApati?: he thereby means to say, ‘ May PragApati purify me!’ ‘May the lord of speech purify me!’ The lord of speech doubtless is Pragapatit: he thereby means to say, ‘May Pragapati purify me!’ ‘May the divine Savityz purify me, —for well purified indeed is he whom the divine 1 See part i, p. 19, note 2. ® The Taitt. S. VI, 1, 1 allows the option between (one), 2, 3, 5, 6, 4, 9, and 21 stalks; while the Ait. Br. I, 3 mentions only the highest number. 5 The K4mva text adds, sa hi Aittandm fsh/e, ‘for he rules over the thoughts.’ * The Kanvas read, ayam vava vakpatir yo ’yam pavate, tad enam esha punati, ‘the lord of speech doubtless is that blower (purifier, the wind): hence it is he that purifies him.’ [26] c 18 SATAPATHA-BRAHMANA. Savitvz has purified’; therefore he says, ‘May the divine Savitvz purify me!’—‘with a flawless cleanser;’ for that blower (the wind) is indeed a flawless cleanser : ‘with that one,’ he means to say; ‘with the rays of the sun;’ for they, the rays of the sun, are indeed purifiers; therefore he says, ‘with the rays of the sun.’ 23. ‘O Lord of the pavitra’ (means of purification),—for he (who is consecrated) is indeed the lord of the pavitra,—‘of thee, purified by the pavitra,—for he is indeed purified by the pavitra ;—‘with whatsoever desire I purify myself, may I be able to effect it!’ whereby he says, ‘ May I reach the end of the sacrifice!’
224. He then makes him pronounce the beginning of the benedictions (Vag. S. IV, 5), ‘We approach you, O gods, for desirable goods, at the opening of the sacrifice; we call on you, O gods, for holy? blessings. Thereby the officiating priests invoke on him those blessings which are their own. 25. He (the sacrificer) then bends his fingers inwards, viz. the two (little fingers), with the text (Vag. S. IV, 6), ‘Hail, from the mind (I take hold of) the sacrifice !’—the two (nameless or ring fingers) with, ‘Hail, from the wide ether!’—the two (middle fingers) with, ‘Hail, from the sky and earth !’—with, ‘ Hail, from the wind, I take hold (of the sacrifice)!’ he clenches both fists?. Not visibly 1 See p. 8, note 3. ® IT take yapitiydsahk as acc. pl. fem., as does Mahidh. Perhaps it ought to be translated ‘for prayers proper at the sacrifice,’ whereby he makes sure that each priest uses his own proper prayers during the sacrifice. 5 For the symbolic meaning of the closing of the hands, see III, 2,1, 6; Ait. Br. I, 3, 20. III KANDA, I ADHYAYA, 3 BRAHMANA, 28. 19 indeed is the sacrifice to be taken hold of, as is either this staff or the garment,—but invisible indeed are the gods, invisible is the sacrifice. 26. Now when he says, ‘Hail, from the mind (I take hold of) the sacrifice,” he takes hold of it from the mind ;—in saying, ‘From the wide ether,’ he takes hold of it from the ether ;—in saying, ‘From heaven and earth,’ he takes hold of it from those two, heaven and earth, on which this entire universe rests ;—and in saying, ‘From the wind I take hold of (the sacrifice)’—the wind being the sacrifice—he takes hold of the sacrifice directly. 27. And when he calls, ‘Hail! Hail!!’—the ‘Svaha’ being the sacrifice—he thereby appropriates the sacrifice. Here now he restrains his speech ; the sacrifice being speech: he thereby appropriates? the sacrifice. 28. He (the Adhvaryu) then makes him enter the hall. He walks along the back of the Ahavaniya and the front of the Garhapatya*—this is his passage until the Soma pressing. The reason why this is his passage until the Soma pressing is this. The fire is the womb of the sacrifice, and the consecrated is an embryo; and the embryo moves about 1 That is, ‘svéha’ in each formula. The Samhita has twice ‘ svaha’ in the last formula (sv&ha vatéd 4rabhe svah4), to which this might refer, but neither recension of the Brahmaza mentions the final ‘ svaha.’ 2 Literally, ‘he takes within him’ (as the speech confined within him through silence). * That is, he enters the hall by the front (east) door, then walks along the north side of the Ahavaniya and altar, and passes between the Garhapatya and altar to his seat south of the Ahavantya, The Pratiprasth4tr? then silently anoints and purifies the Dikshita’s wife and leads her into the hall, either by the front or back door. C2 20 SATAPATHA-BRAHMANA.
3then silently anoints and purifies the Dikshita’s wife and leads her into the hall, either by the front or back door. C2 20 SATAPATHA-BRAHMANA. within the womb. And since he (the sacrificer) moves about there (between the fires), and now turns round and now back, therefore these embryos move about, and now turn round and now back. Hence this is his passage till the Soma pressing. FourtH BRAHMANA, 1. All formulas of the consecration are audgrabhaza (elevatory), since he who is consecrated elevates himself (ud-grabh) from this world to the world of the gods. He elevates himself by means of these same formulas, and therefore they say that all formulas of the consecration are ‘audgrabhaza.’ Now they also (specially) designate these intermediate ones as ‘audgrabhama,’ because these are libations', and a libation is a sacrifice. For the muttering of a sacrificial formula is an occult (form of sacrifice), but a libation is a direct (form of) sacrifice: hence it is by this same sacrifice that he elevates himself from this world to the world of the gods. 2. And again, the three libations which he makes with the dipping-spoon (sruva) are said to be ‘ Adhttayagus*.’ The fourth libation is made for the sake of completeness; while the fifth, which is made with the offering-spoon (srué, viz. the guhd), is the real audgrabhamza-libation: for he makes it with an ? While all the formulas of the Diksha are supposed to be of an ‘elevatory (audgrabhama)’ character, the designation ‘ audgrabhanani (yagQmshi, or elevatory formulas)’ is specially applied to the five libations described in the succeeding paragraphs. The Kanva text reads,—atha yad etany avantarim audgrabham4nity 4khy4yanta Shutayo hy et4 ahutir hy eva yagfah paroksham iva hi tad yad yagur gapaty etena hi tad yagftenodgribhatte.- 3 T.e. yagus for some ‘ meditated’ object. III KANDA, I ADHYAYA, 4 BRAHMANA, 8. aI anush¢ubh verse, and the anush¢ubh is speech, and the sacrifice also is speech. 3. By means of the sacrifice the gods obtained that supreme authority which they now wield. They spake, ‘ How may this (world) of ours be unattainable by men!’ They then sipped the sap of the sacrifice, as bees would suck out honey; and having drained the sacrifice and effaced its traces by means of the sacrificial stake, they disappeared: and because they effaced (scattered, yopaya) therewith, therefore it is called yd pa (stake). 4. Now this was heard by the Azshis. They collected the sacrifice, just as this sacrifice is collected (prepared)?; for even so does he now collect the sacrifice, when he offers those (audgrabhama) libations. 5. He offers five libations, because the sacrifice is commensurate to the year, and there are five seasons in the year: thus he gains it (the year) in five (divisions), and therefore he makes five libations.
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.
1I, 2,1, 8; 9; IV, 5,9, 3. 1 T now take this passage differently from my interpretation of I, 1, 2, 4 (‘and, in order that this man may move about the air, rootless and unfettered in both directions’). See also IV, 1, 1, 20. 3 «Tad uttaram evaitad uttarfvat karoti;’ ‘uttaraim évaitad uttaram karoti,’ K4ava recension. Cf. p. 2, note 1. 111 KANDA, I ADHYAYA, 3 BRAHMANA, 22. 17 ‘Having become cleansed, I shall be consecrated,’ thus he thinks; and therefore he purifies him with a cleanser of sacred grass. 19. It may consist of one (stalk of grass); for that blower (or purifier, the Wind) is one only, and in accordance with his nature is this (cleanser): hence it may consist of one (stalk). 20. Or there may be three (stalks); for one, indeed, is that blower, but on entering into man he becomes threefold, to wit, the out-breathing, the in-breathing, and the through-breathing'!, and in accordance with his measure is this (cleanser): hence there may be three (stalks). 21. Or there may be seven (stalks*); for there are seven vital airs of the head: hence there may be seven (stalks). There may even be thrice seven,— one and twenty: such indeed is perfection. 22. He purifies him with seven (stalks) each time, with the text (Vag. S. IV, 4), ‘May the Lord of thought purify me!’ The lord of thought doubtless is PragApati?: he thereby means to say, ‘ May PragApati purify me!’ ‘May the lord of speech purify me!’ The lord of speech doubtless is Pragapatit: he thereby means to say, ‘May Pragapati purify me!’ ‘May the divine Savityz purify me, —for well purified indeed is he whom the divine 1 See part i, p. 19, note 2. ® The Taitt. S. VI, 1, 1 allows the option between (one), 2, 3, 5, 6, 4, 9, and 21 stalks; while the Ait. Br. I, 3 mentions only the highest number. 5 The K4mva text adds, sa hi Aittandm fsh/e, ‘for he rules over the thoughts.’ * The Kanvas read, ayam vava vakpatir yo ’yam pavate, tad enam esha punati, ‘the lord of speech doubtless is that blower (purifier, the wind): hence it is he that purifies him.’ [26] c 18 SATAPATHA-BRAHMANA. Savitvz has purified’; therefore he says, ‘May the divine Savitvz purify me!’—‘with a flawless cleanser;’ for that blower (the wind) is indeed a flawless cleanser : ‘with that one,’ he means to say; ‘with the rays of the sun;’ for they, the rays of the sun, are indeed purifiers; therefore he says, ‘with the rays of the sun.’ 23. ‘O Lord of the pavitra’ (means of purification),—for he (who is consecrated) is indeed the lord of the pavitra,—‘of thee, purified by the pavitra,—for he is indeed purified by the pavitra ;—‘with whatsoever desire I purify myself, may I be able to effect it!’ whereby he says, ‘ May I reach the end of the sacrifice!’
224. He then makes him pronounce the beginning of the benedictions (Vag. S. IV, 5), ‘We approach you, O gods, for desirable goods, at the opening of the sacrifice; we call on you, O gods, for holy? blessings. Thereby the officiating priests invoke on him those blessings which are their own. 25. He (the sacrificer) then bends his fingers inwards, viz. the two (little fingers), with the text (Vag. S. IV, 6), ‘Hail, from the mind (I take hold of) the sacrifice !’—the two (nameless or ring fingers) with, ‘Hail, from the wide ether!’—the two (middle fingers) with, ‘Hail, from the sky and earth !’—with, ‘ Hail, from the wind, I take hold (of the sacrifice)!’ he clenches both fists?. Not visibly 1 See p. 8, note 3. ® IT take yapitiydsahk as acc. pl. fem., as does Mahidh. Perhaps it ought to be translated ‘for prayers proper at the sacrifice,’ whereby he makes sure that each priest uses his own proper prayers during the sacrifice. 5 For the symbolic meaning of the closing of the hands, see III, 2,1, 6; Ait. Br. I, 3, 20. III KANDA, I ADHYAYA, 3 BRAHMANA, 28. 19 indeed is the sacrifice to be taken hold of, as is either this staff or the garment,—but invisible indeed are the gods, invisible is the sacrifice. 26. Now when he says, ‘Hail, from the mind (I take hold of) the sacrifice,” he takes hold of it from the mind ;—in saying, ‘From the wide ether,’ he takes hold of it from the ether ;—in saying, ‘From heaven and earth,’ he takes hold of it from those two, heaven and earth, on which this entire universe rests ;—and in saying, ‘From the wind I take hold of (the sacrifice)’—the wind being the sacrifice—he takes hold of the sacrifice directly. 27. And when he calls, ‘Hail! Hail!!’—the ‘Svaha’ being the sacrifice—he thereby appropriates the sacrifice. Here now he restrains his speech ; the sacrifice being speech: he thereby appropriates? the sacrifice. 28. He (the Adhvaryu) then makes him enter the hall. He walks along the back of the Ahavaniya and the front of the Garhapatya*—this is his passage until the Soma pressing. The reason why this is his passage until the Soma pressing is this. The fire is the womb of the sacrifice, and the consecrated is an embryo; and the embryo moves about 1 That is, ‘svéha’ in each formula. The Samhita has twice ‘ svaha’ in the last formula (sv&ha vatéd 4rabhe svah4), to which this might refer, but neither recension of the Brahmaza mentions the final ‘ svaha.’ 2 Literally, ‘he takes within him’ (as the speech confined within him through silence). * That is, he enters the hall by the front (east) door, then walks along the north side of the Ahavaniya and altar, and passes between the Garhapatya and altar to his seat south of the Ahavantya, The Pratiprasth4tr? then silently anoints and purifies the Dikshita’s wife and leads her into the hall, either by the front or back door. C2 20 SATAPATHA-BRAHMANA.
3then silently anoints and purifies the Dikshita’s wife and leads her into the hall, either by the front or back door. C2 20 SATAPATHA-BRAHMANA. within the womb. And since he (the sacrificer) moves about there (between the fires), and now turns round and now back, therefore these embryos move about, and now turn round and now back. Hence this is his passage till the Soma pressing. FourtH BRAHMANA, 1. All formulas of the consecration are audgrabhaza (elevatory), since he who is consecrated elevates himself (ud-grabh) from this world to the world of the gods. He elevates himself by means of these same formulas, and therefore they say that all formulas of the consecration are ‘audgrabhaza.’ Now they also (specially) designate these intermediate ones as ‘audgrabhama,’ because these are libations', and a libation is a sacrifice. For the muttering of a sacrificial formula is an occult (form of sacrifice), but a libation is a direct (form of) sacrifice: hence it is by this same sacrifice that he elevates himself from this world to the world of the gods. 2. And again, the three libations which he makes with the dipping-spoon (sruva) are said to be ‘ Adhttayagus*.’ The fourth libation is made for the sake of completeness; while the fifth, which is made with the offering-spoon (srué, viz. the guhd), is the real audgrabhamza-libation: for he makes it with an ? While all the formulas of the Diksha are supposed to be of an ‘elevatory (audgrabhama)’ character, the designation ‘ audgrabhanani (yagQmshi, or elevatory formulas)’ is specially applied to the five libations described in the succeeding paragraphs. The Kanva text reads,—atha yad etany avantarim audgrabham4nity 4khy4yanta Shutayo hy et4 ahutir hy eva yagfah paroksham iva hi tad yad yagur gapaty etena hi tad yagftenodgribhatte.- 3 T.e. yagus for some ‘ meditated’ object. III KANDA, I ADHYAYA, 4 BRAHMANA, 8. aI anush¢ubh verse, and the anush¢ubh is speech, and the sacrifice also is speech. 3. By means of the sacrifice the gods obtained that supreme authority which they now wield. They spake, ‘ How may this (world) of ours be unattainable by men!’ They then sipped the sap of the sacrifice, as bees would suck out honey; and having drained the sacrifice and effaced its traces by means of the sacrificial stake, they disappeared: and because they effaced (scattered, yopaya) therewith, therefore it is called yd pa (stake). 4. Now this was heard by the Azshis. They collected the sacrifice, just as this sacrifice is collected (prepared)?; for even so does he now collect the sacrifice, when he offers those (audgrabhama) libations. 5. He offers five libations, because the sacrifice is commensurate to the year, and there are five seasons in the year: thus he gains it (the year) in five (divisions), and therefore he makes five libations.
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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