Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
12 TI, 1, 3, 25. 5 Viz. in muttering the formulas mentioned above, III, 2, 1, 5 seq. Ill KANDA, 2 ADHYAYA, I BRAHMANA, 40. 35 he thereby takes a firmer and firmer hold of the sacrifice: let him therefore turn in his fingers and restrain his speech on that (former) occasion. 38. And when he restrains his speech—speech being sacrifice—he thereby appropriates the sacrifice to himself". But when, from speech restrained, he utters any sound (foreign to the sacrifice), then that sacrifice, being set free, flies away. In that case, then, let him mutter either a rzé or a yagus addressed to Vishzu, for Vishzu is the sacrifice: thereby he again gets hold of the sacrifice; and this is the atonement for that (transgression). 39. Thereupon some one? calls out, ‘ Consecrated is this Brahman, consecrated is this Brahman :’ him, being thus announced, he thereby announces to the gods: ‘Of great vigour is this one who has obtained the sacrifice ; he has become one of yours : protect him!’ this is what he means to say. Thrice he says it, for threefold is the sacrifice. 40. And as to his saying, ‘ Brahman,’ uncertain, as it were, is his origin heretofore®; for the Rakshas, they say, pursue women here on earth, and .so the Rakshas implant their seed therein. But he, forsooth, is truly born, who is born of the Brahman (neut.), of the sacrifice: wherefore let him address even a R4ganya, or a Vaisya, as Brahman, since he who is born of the sacrifice is born of the Brahman (and hence a Bréhmama). Wherefore they say, ‘ Let no one slay a sacrificer of Soma; for by (slaying) a Soma-sacrificer he becomes guilty of a heinous sin*!’ 1 Or, puts it in himself, encloses it within himself. * That is, some one other than the Adhvaryu, viz. the Pratiprasthatr/ or some other person, KAty. VII, 4, 11 scholl. * That is, inasmuch as he may be of Rakshas origin. * Viz. of the crime of Brahmanicide (brahmahaty§). D2 36 SATAPATHA-BRAHMANA, SEconD BRAHMANA. 1. He maintains silence; and silently he remains seated till sunset. The reason why he maintains silence is this: 2. By means of the sacrifice the gods gained that supreme authority which they now wield. They spake, ‘How can this (world) of ours be made unattainable to men?’ They sipped the sap of the sacrifice, even as bees would suck out honey; and having drained the sacrifice and scattered it by means of the sacrificial post, they disappeared: and because they scattered (yopaya, viz. the sacrifice) therewith, therefore it is called ydpa (post) ?. 3. Now this was heard by the A’shis. They collected the sacrifice. As that sacrifice was collected (prepared)?, so does he who is consecrated collect the sacrifice (by keeping his speech within him),—for the sacrifice is speech.
2the sacrifice) therewith, therefore it is called ydpa (post) ?. 3. Now this was heard by the A’shis. They collected the sacrifice. As that sacrifice was collected (prepared)?, so does he who is consecrated collect the sacrifice (by keeping his speech within him),—for the sacrifice is speech. 1 Professor Whitney (American Journal of Philology, III, p. 402) proposes to take yopaya here in the sense of‘ to set up an obstacle, to block or bar the way.’ He remarks, ‘How the setting up of a post should operate to “ efface traces” cannot easily be made to appear.’ I am not aware that any one has supposed that it was by the ‘ setting up’ of the post that the traces of the sacrifice were obliterated. From what follows—‘ They collected the sacrifice ’—it seems to me pretty clear that our author at any rate connects ‘yopaya’ with the root yu, to mix, stir about, and hence to efface the traces by mixing with the ground, or by scattering about. This causative was evidently no longer a living form, but resorted to for etymological purposes. * Or, perhaps, They collected the sacrifice in the same way as this (present) sacrifice has been collected. See, however, the corresponding passage III, 2, 2,29; 4, 3,16. The Kaava text is clearer: Tam yatha yatharshayo yagftam samabharams tathdyam yagiiak sambhrito yatho vai tad rshayo yagfiam samabharann evam u v4 esha etad yagiiam sambharati yo dikshate. Ill KANDA, 2 ADHYAYA, 2 BRAHMANA, 7. 37 4. When the sun has set, he breaks silence. Now Pragapati is the year, since the sacrifice is Pragdpati ; and the year is day and night, since these two revolving produce it. He has been consecrated during the day, and he has gained the night: as great as the sacrifice is, as great as is its extent, to that extent has he gained it before he breaks silence. 5. Some, however, make him break his silence on seeing the (first) star’, arguing that then the sun has actually set. But let him not do so, for what would become of them if it were cloudy ? Let him therefore break silence as soon as he thinks the sun has set. 6. Now, some make him break silence by the formula, ‘Earth! ether! sky!’ arguing that thereby they strengthen the sacrifice, they heal the sacrifice. But let him not do so; for he who breaks silence with that (formula) does not strengthen the sacrifice, does not heal the sacrifice. 7. Let him rather break silence with this one (Vag. S.IV,11),‘Prepare ye the fast-food! prepare ye the fast-food! [prepare ye the fastfood!] Agni is the Brahman, Agni is the sacrifice; the tree is meet for the sacrifice.’ For this indeed is his sacrifice, this is his havis-offering at this (rite of consecration), even as the Agnihotra was heretofore*. In thus preparing the (Soma) sacrifice by means of the sacrifice, he establishes the sacrifice 1 ‘After pointing out (some) stars [nakshatr4i darsayitv4],’ Kamva recension. Cf. Taitt. S. VI, 1, 4,4,‘ when the stars have risen, he breaks silence with “ Prepare the fast-food !”’
3In thus preparing the (Soma) sacrifice by means of the sacrifice, he establishes the sacrifice 1 ‘After pointing out (some) stars [nakshatr4i darsayitv4],’ Kamva recension. Cf. Taitt. S. VI, 1, 4,4,‘ when the stars have risen, he breaks silence with “ Prepare the fast-food !”’ * That is to say, the eating of the fast-food, consisting chiefly of milk, takes, as it were, the place of the Agnihotra, or evening and morning sacrifice, which he is not allowed to perform during the time of his consecration. 38 SATAPATHA-BRAHMANA, in the sacrifice, and carries on the sacrifice by means of the sacrifice ; for (the partaking of) that fast-food is indeed carried on by him till the pressing of the Soma. Thrice he pronounces (the first words’), for threefold is the sacrifice. 8. Moreover, he breaks silence, after turning round towards the fire. He, on the other hand, who breaks silence with any other (formula) but this*, does not strengthen the sacrifice, does not heal the sacrifice. In pronouncing the first (part of the formula)* he utters the truth of speech‘, g. ‘Agni is the Brahman’ (neut.), he says, for Agni is indeed the Brahman (sacerdotium) ;—‘ Agni is the sacrifice, for Agni is indeed the sacrifice ;— ‘the tree is meet for the sacrifice, for trees® are indeed meet for the sacrifice, since men could not sacrifice, if there were no trees; therefore he says, ‘the tree is meet for the sacrifice.’ 10. Thereupon they cook the fast-food for him. For he who is consecrated draws nigh to the gods and becomes one of the deities. But the sacrificial food of the gods must be cooked, and not uncooked: hence they cook it, and he partakes of that fast-milk ? Viz. the injunction ‘ Prepare ye the fast-food!’ which is indeed read thrice in the K4mva text, where the arrangement of these paragraphs is much clearer. * Thus S4y. ‘ato ’nyena, bh@r bhuva# suvar ityanena’ (MS.I.O. 657). Dr. Lindner makes ata’ refer to Agni. The K4Anva text begins the passage, corresponding to paragraphs 7 and 8: ‘So’gnim iksham&no visrigate vratam krinuta (thrice) etad va etasya havir esha yagno yad vratam.’ 8 That is, the words ‘ Agni is the Brahman.’ * Viz. because ‘the Brahman (neut.) is the truth (or essence, satyam),’ Say. * Viz. trees from which sacrificial implements, fire-wood, the sacrificial stake, &c., are obtained. Ill KANDA, 2 ADHYAYA, 2 BRAHMANA, 14. 239 (vrata) and does not offer it in the fire. The reason why he eats the fast-food and does not offer it in the fire is this: 11. By means of the sacrifice the gods gained that supreme authority which they now wield. They spake, ‘How can this (world) of ours be made unattainable to men?’ They sipped the sap of the sacrifice, even as bees would suck out honey; and having drained the sacrifice and scattered it by means of the sacrificial post, they disappeared. And because they scattered (yopaya) therewith, therefore it is called yipa (post).
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.
12 TI, 1, 3, 25. 5 Viz. in muttering the formulas mentioned above, III, 2, 1, 5 seq. Ill KANDA, 2 ADHYAYA, I BRAHMANA, 40. 35 he thereby takes a firmer and firmer hold of the sacrifice: let him therefore turn in his fingers and restrain his speech on that (former) occasion. 38. And when he restrains his speech—speech being sacrifice—he thereby appropriates the sacrifice to himself". But when, from speech restrained, he utters any sound (foreign to the sacrifice), then that sacrifice, being set free, flies away. In that case, then, let him mutter either a rzé or a yagus addressed to Vishzu, for Vishzu is the sacrifice: thereby he again gets hold of the sacrifice; and this is the atonement for that (transgression). 39. Thereupon some one? calls out, ‘ Consecrated is this Brahman, consecrated is this Brahman :’ him, being thus announced, he thereby announces to the gods: ‘Of great vigour is this one who has obtained the sacrifice ; he has become one of yours : protect him!’ this is what he means to say. Thrice he says it, for threefold is the sacrifice. 40. And as to his saying, ‘ Brahman,’ uncertain, as it were, is his origin heretofore®; for the Rakshas, they say, pursue women here on earth, and .so the Rakshas implant their seed therein. But he, forsooth, is truly born, who is born of the Brahman (neut.), of the sacrifice: wherefore let him address even a R4ganya, or a Vaisya, as Brahman, since he who is born of the sacrifice is born of the Brahman (and hence a Bréhmama). Wherefore they say, ‘ Let no one slay a sacrificer of Soma; for by (slaying) a Soma-sacrificer he becomes guilty of a heinous sin*!’ 1 Or, puts it in himself, encloses it within himself. * That is, some one other than the Adhvaryu, viz. the Pratiprasthatr/ or some other person, KAty. VII, 4, 11 scholl. * That is, inasmuch as he may be of Rakshas origin. * Viz. of the crime of Brahmanicide (brahmahaty§). D2 36 SATAPATHA-BRAHMANA, SEconD BRAHMANA. 1. He maintains silence; and silently he remains seated till sunset. The reason why he maintains silence is this: 2. By means of the sacrifice the gods gained that supreme authority which they now wield. They spake, ‘How can this (world) of ours be made unattainable to men?’ They sipped the sap of the sacrifice, even as bees would suck out honey; and having drained the sacrifice and scattered it by means of the sacrificial post, they disappeared: and because they scattered (yopaya, viz. the sacrifice) therewith, therefore it is called ydpa (post) ?. 3. Now this was heard by the A’shis. They collected the sacrifice. As that sacrifice was collected (prepared)?, so does he who is consecrated collect the sacrifice (by keeping his speech within him),—for the sacrifice is speech.
2the sacrifice) therewith, therefore it is called ydpa (post) ?. 3. Now this was heard by the A’shis. They collected the sacrifice. As that sacrifice was collected (prepared)?, so does he who is consecrated collect the sacrifice (by keeping his speech within him),—for the sacrifice is speech. 1 Professor Whitney (American Journal of Philology, III, p. 402) proposes to take yopaya here in the sense of‘ to set up an obstacle, to block or bar the way.’ He remarks, ‘How the setting up of a post should operate to “ efface traces” cannot easily be made to appear.’ I am not aware that any one has supposed that it was by the ‘ setting up’ of the post that the traces of the sacrifice were obliterated. From what follows—‘ They collected the sacrifice ’—it seems to me pretty clear that our author at any rate connects ‘yopaya’ with the root yu, to mix, stir about, and hence to efface the traces by mixing with the ground, or by scattering about. This causative was evidently no longer a living form, but resorted to for etymological purposes. * Or, perhaps, They collected the sacrifice in the same way as this (present) sacrifice has been collected. See, however, the corresponding passage III, 2, 2,29; 4, 3,16. The Kaava text is clearer: Tam yatha yatharshayo yagftam samabharams tathdyam yagiiak sambhrito yatho vai tad rshayo yagfiam samabharann evam u v4 esha etad yagiiam sambharati yo dikshate. Ill KANDA, 2 ADHYAYA, 2 BRAHMANA, 7. 37 4. When the sun has set, he breaks silence. Now Pragapati is the year, since the sacrifice is Pragdpati ; and the year is day and night, since these two revolving produce it. He has been consecrated during the day, and he has gained the night: as great as the sacrifice is, as great as is its extent, to that extent has he gained it before he breaks silence. 5. Some, however, make him break his silence on seeing the (first) star’, arguing that then the sun has actually set. But let him not do so, for what would become of them if it were cloudy ? Let him therefore break silence as soon as he thinks the sun has set. 6. Now, some make him break silence by the formula, ‘Earth! ether! sky!’ arguing that thereby they strengthen the sacrifice, they heal the sacrifice. But let him not do so; for he who breaks silence with that (formula) does not strengthen the sacrifice, does not heal the sacrifice. 7. Let him rather break silence with this one (Vag. S.IV,11),‘Prepare ye the fast-food! prepare ye the fast-food! [prepare ye the fastfood!] Agni is the Brahman, Agni is the sacrifice; the tree is meet for the sacrifice.’ For this indeed is his sacrifice, this is his havis-offering at this (rite of consecration), even as the Agnihotra was heretofore*. In thus preparing the (Soma) sacrifice by means of the sacrifice, he establishes the sacrifice 1 ‘After pointing out (some) stars [nakshatr4i darsayitv4],’ Kamva recension. Cf. Taitt. S. VI, 1, 4,4,‘ when the stars have risen, he breaks silence with “ Prepare the fast-food !”’
3In thus preparing the (Soma) sacrifice by means of the sacrifice, he establishes the sacrifice 1 ‘After pointing out (some) stars [nakshatr4i darsayitv4],’ Kamva recension. Cf. Taitt. S. VI, 1, 4,4,‘ when the stars have risen, he breaks silence with “ Prepare the fast-food !”’ * That is to say, the eating of the fast-food, consisting chiefly of milk, takes, as it were, the place of the Agnihotra, or evening and morning sacrifice, which he is not allowed to perform during the time of his consecration. 38 SATAPATHA-BRAHMANA, in the sacrifice, and carries on the sacrifice by means of the sacrifice ; for (the partaking of) that fast-food is indeed carried on by him till the pressing of the Soma. Thrice he pronounces (the first words’), for threefold is the sacrifice. 8. Moreover, he breaks silence, after turning round towards the fire. He, on the other hand, who breaks silence with any other (formula) but this*, does not strengthen the sacrifice, does not heal the sacrifice. In pronouncing the first (part of the formula)* he utters the truth of speech‘, g. ‘Agni is the Brahman’ (neut.), he says, for Agni is indeed the Brahman (sacerdotium) ;—‘ Agni is the sacrifice, for Agni is indeed the sacrifice ;— ‘the tree is meet for the sacrifice, for trees® are indeed meet for the sacrifice, since men could not sacrifice, if there were no trees; therefore he says, ‘the tree is meet for the sacrifice.’ 10. Thereupon they cook the fast-food for him. For he who is consecrated draws nigh to the gods and becomes one of the deities. But the sacrificial food of the gods must be cooked, and not uncooked: hence they cook it, and he partakes of that fast-milk ? Viz. the injunction ‘ Prepare ye the fast-food!’ which is indeed read thrice in the K4mva text, where the arrangement of these paragraphs is much clearer. * Thus S4y. ‘ato ’nyena, bh@r bhuva# suvar ityanena’ (MS.I.O. 657). Dr. Lindner makes ata’ refer to Agni. The K4Anva text begins the passage, corresponding to paragraphs 7 and 8: ‘So’gnim iksham&no visrigate vratam krinuta (thrice) etad va etasya havir esha yagno yad vratam.’ 8 That is, the words ‘ Agni is the Brahman.’ * Viz. because ‘the Brahman (neut.) is the truth (or essence, satyam),’ Say. * Viz. trees from which sacrificial implements, fire-wood, the sacrificial stake, &c., are obtained. Ill KANDA, 2 ADHYAYA, 2 BRAHMANA, 14. 239 (vrata) and does not offer it in the fire. The reason why he eats the fast-food and does not offer it in the fire is this: 11. By means of the sacrifice the gods gained that supreme authority which they now wield. They spake, ‘How can this (world) of ours be made unattainable to men?’ They sipped the sap of the sacrifice, even as bees would suck out honey; and having drained the sacrifice and scattered it by means of the sacrificial post, they disappeared. And because they scattered (yopaya) therewith, therefore it is called yipa (post).
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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