Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1III KANDA, 2 ADHYAYA, 2 BRAHMANA, 21. 43 knows whether (or not) he who hands the fast-food (to the consecrated) increases it (with other milk)"! 20. When he intends to pass urine, he takes up a clod of earth or some other object by means of the deer's horn, with the text (Vag. S. IV, 13), ‘This (O Earth) is thy covering meet for worship.’ For this earth truly is divine, and serves as a place for the worship of the gods: it must not be defiled by him who is consecrated. Having lifted up this its sacrificially pure covering’, he now relieves himself on its impure body, with the formula, ‘I discharge not offspring, but waters,—for so indeed he does*; ‘delivering from trouble, and consecrated by Sval4, —for they do indeed deliver from trouble what is pressed together inside: therefore he says, ‘delivering from trouble, —‘consecrated by Svah4, enter ye the earth!’ whereby he means to say, ‘Having become offerings, do ye enter the earth, appeased |’ 21. Thereupon he throws the clod of earth down again, with the text, ‘Unite with the earth!’ for truly this earth is divine, and serves as a place for the worship of the gods: it must not be defiled by him who is consecrated. Having lifted up this its 1 No other fresh milk is to be added to that obtained by one milking of the vratadugh4 (fast-milk) cow (K4ty. VII, 4, 29); but the preceding formula is to be muttered in order to obviate any evil consequences arising from a possible secret breach of this rule, on the part of him who hands the milk to the sacrificer. Dr. Lindner takes upotsié in the sense of ‘to spill,’ but I find no authority for this rendering, which neither the prep. upa, nor abhi (in the equivalent abhyutsi£) would seem to admit of. 3 See p. 10, note 4. . * *Ubhayam v4 ata ety 4pas fa retas 4a; sa etad apa eva muftfati na pragim.’ 44 SATAPATHA-BRAHMANA.
2upa, nor abhi (in the equivalent abhyutsi£) would seem to admit of. 3 See p. 10, note 4. . * *Ubhayam v4 ata ety 4pas fa retas 4a; sa etad apa eva muftfati na pragim.’ 44 SATAPATHA-BRAHMANA. sacrificially pure covering, he has relieved himself on its impure body, and now restores to it this its pure covering : therefore he says, ‘ Unite with the earth!’ 22, He then gives himself up to Agni (the fire) for protection and lies down to sleep. For he who is consecrated draws nigh to the gods and. becomes one of the deities ; but the gods do not sleep, while to him sleeplessness is not vouchsafed ; and Agni being Lord of vows to the gods, it is to him that he now commits himself and lies down to sleep, with the text (Vag. S.1V,14), ‘O Agni, be thou a good waker: may we thoroughly refresh ourselves!’ whereby he says, ‘O Agni, wake thou: we are going to sleep!’—‘ Guard us unremittingly!’ whereby he means to say, ‘ protect us heedfully !’—‘ Make us awake again!’ whereby he means to say, ‘ Order so that, having rested here, we may awake safely.’ 23. And when he has slept and does not wish to fall asleep again, (the Adhvaryu) makes him mutter the text (Vag. S. IV, 15),‘ Thought and life have come back to me, breath and soul have come back to me, eye and ear have come back to me;’ for all these depart from him when he sleeps ; the breath alone does not; and after he has slept he again unites with them: therefore he says, ‘Thought and life have come back to me.. .’.—‘May Agni Vaisvanara, the unassailable preserver | of lives, preserve us from mishap and shame!’ whereby he means to say, ‘May Agni save us from whatever mistake (may be committed) on this occasion, either by sleep or otherwise:’ this is why he says, ‘May Agni Vaisvdnara, the unassailable preserver of lives, preserve us from mishap and shame!’ 24. For, when he who is consecrated utters any- III KANDA, 2 ADHYAYA, 2 BRAHMANA, 26. 45 thing that is foreign to the vow, or when he becomes angry, he commits a fault and breaks his vow, since suppression of anger behoves him who is consecrated. Now, Agni is the Lord of vows among the gods,— it is to him therefore that he resorts (V4g. S. IV, 16; Rig-veda VIII, 11, 7): ‘Thou, O Agni, art the divine guardian of vows among men, to whom praise is due at the sacrifices.’ This, then, is his atonement for that (transgression); and thus that fault is not committed by him, and he does not break his vow: therefore he says, ‘Thou, O Agni, art the divine guardian of vows among men, to whom praise is due at the sacrifices.’
325. And whatever (gift) people offer to him’, thereon he (the Adhvaryu) makes him pronounce the text, ‘Bestow this much,O Soma, bring more!’ for Soma indeed it is that appropriates for the consecrated whatever people offer to him: when he says, ‘Bestow this much, O Soma,’ he means to say, ‘ Bestow this much on us, O Soma;’ and by ‘Bring more,’ he means to say, ‘Fetch more for us!’—‘The divine Savitvz, the bestower of wealth, hath bestowed wealth on us;’ whereby that (gift) comes to be impelled by Savitrz with a view to (further) gifts. 26. Before sunset he (the Adhvaryu) says, ‘ Consecrated, restrain thy speech!’ and after sunset he releases speech. Before sunrise he says, ‘Consecrated, restrain thy speech!’ and after sunrise he releases 1 ‘And if they were to bring him either a garment or a cow, let him address it with the text—.’ Kanva text. According to some authorities the Dikshita is to go about for twelve days begging his means of subsistence, and whatever he obtains he is to touch and consecrate by the above text. Katy. VII, 5, 3, comm. 46 SATAPATHA-BRAHMANA. his speech,—for the sake of continuity: with the night he continues the day, and with the day the night. 27. Let not the sun set on him while abiding elsewhere (than the hall); nor let the sun rise on him while asleep. For were the sun to set on him while abiding elsewhere, he (the sun) would cut him off from the night; and were the sun to rise on him while asleep, he would cut him off from the day : there is no atonement for this, hence it must by all means be avoided. Prior to the purificatory bath he should not enter water, nor should it rain upon him ; for it is improper that he should enter water, or that it should rain upon him, before the purificatory bath. Moreover, he speaks his speech falteringly, and not effusively after the manner of ordinary speech. The reason why he speaks his speech falteringly and not after the manner of ordinary speech is this: 28. 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 yA pa (post). 29. Now this was heard by the A’zshis. They collected the sacrifice; and as that sacrifice was collected, so does he who is consecrated now collect the sacrifice (by keeping back his speech),—for the sacri-' fice is speech. And whatever part of the sacrifice * Literally, ‘ Falteringly (i.e. hesitatingly, cautiously) he speaks speech, not human effusive (speech). III KANDA, 2 ADHYAYA, 3 BRAHMANA, I. 47
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.
1III KANDA, 2 ADHYAYA, 2 BRAHMANA, 21. 43 knows whether (or not) he who hands the fast-food (to the consecrated) increases it (with other milk)"! 20. When he intends to pass urine, he takes up a clod of earth or some other object by means of the deer's horn, with the text (Vag. S. IV, 13), ‘This (O Earth) is thy covering meet for worship.’ For this earth truly is divine, and serves as a place for the worship of the gods: it must not be defiled by him who is consecrated. Having lifted up this its sacrificially pure covering’, he now relieves himself on its impure body, with the formula, ‘I discharge not offspring, but waters,—for so indeed he does*; ‘delivering from trouble, and consecrated by Sval4, —for they do indeed deliver from trouble what is pressed together inside: therefore he says, ‘delivering from trouble, —‘consecrated by Svah4, enter ye the earth!’ whereby he means to say, ‘Having become offerings, do ye enter the earth, appeased |’ 21. Thereupon he throws the clod of earth down again, with the text, ‘Unite with the earth!’ for truly this earth is divine, and serves as a place for the worship of the gods: it must not be defiled by him who is consecrated. Having lifted up this its 1 No other fresh milk is to be added to that obtained by one milking of the vratadugh4 (fast-milk) cow (K4ty. VII, 4, 29); but the preceding formula is to be muttered in order to obviate any evil consequences arising from a possible secret breach of this rule, on the part of him who hands the milk to the sacrificer. Dr. Lindner takes upotsié in the sense of ‘to spill,’ but I find no authority for this rendering, which neither the prep. upa, nor abhi (in the equivalent abhyutsi£) would seem to admit of. 3 See p. 10, note 4. . * *Ubhayam v4 ata ety 4pas fa retas 4a; sa etad apa eva muftfati na pragim.’ 44 SATAPATHA-BRAHMANA.
2upa, nor abhi (in the equivalent abhyutsi£) would seem to admit of. 3 See p. 10, note 4. . * *Ubhayam v4 ata ety 4pas fa retas 4a; sa etad apa eva muftfati na pragim.’ 44 SATAPATHA-BRAHMANA. sacrificially pure covering, he has relieved himself on its impure body, and now restores to it this its pure covering : therefore he says, ‘ Unite with the earth!’ 22, He then gives himself up to Agni (the fire) for protection and lies down to sleep. For he who is consecrated draws nigh to the gods and. becomes one of the deities ; but the gods do not sleep, while to him sleeplessness is not vouchsafed ; and Agni being Lord of vows to the gods, it is to him that he now commits himself and lies down to sleep, with the text (Vag. S.1V,14), ‘O Agni, be thou a good waker: may we thoroughly refresh ourselves!’ whereby he says, ‘O Agni, wake thou: we are going to sleep!’—‘ Guard us unremittingly!’ whereby he means to say, ‘ protect us heedfully !’—‘ Make us awake again!’ whereby he means to say, ‘ Order so that, having rested here, we may awake safely.’ 23. And when he has slept and does not wish to fall asleep again, (the Adhvaryu) makes him mutter the text (Vag. S. IV, 15),‘ Thought and life have come back to me, breath and soul have come back to me, eye and ear have come back to me;’ for all these depart from him when he sleeps ; the breath alone does not; and after he has slept he again unites with them: therefore he says, ‘Thought and life have come back to me.. .’.—‘May Agni Vaisvanara, the unassailable preserver | of lives, preserve us from mishap and shame!’ whereby he means to say, ‘May Agni save us from whatever mistake (may be committed) on this occasion, either by sleep or otherwise:’ this is why he says, ‘May Agni Vaisvdnara, the unassailable preserver of lives, preserve us from mishap and shame!’ 24. For, when he who is consecrated utters any- III KANDA, 2 ADHYAYA, 2 BRAHMANA, 26. 45 thing that is foreign to the vow, or when he becomes angry, he commits a fault and breaks his vow, since suppression of anger behoves him who is consecrated. Now, Agni is the Lord of vows among the gods,— it is to him therefore that he resorts (V4g. S. IV, 16; Rig-veda VIII, 11, 7): ‘Thou, O Agni, art the divine guardian of vows among men, to whom praise is due at the sacrifices.’ This, then, is his atonement for that (transgression); and thus that fault is not committed by him, and he does not break his vow: therefore he says, ‘Thou, O Agni, art the divine guardian of vows among men, to whom praise is due at the sacrifices.’
325. And whatever (gift) people offer to him’, thereon he (the Adhvaryu) makes him pronounce the text, ‘Bestow this much,O Soma, bring more!’ for Soma indeed it is that appropriates for the consecrated whatever people offer to him: when he says, ‘Bestow this much, O Soma,’ he means to say, ‘ Bestow this much on us, O Soma;’ and by ‘Bring more,’ he means to say, ‘Fetch more for us!’—‘The divine Savitvz, the bestower of wealth, hath bestowed wealth on us;’ whereby that (gift) comes to be impelled by Savitrz with a view to (further) gifts. 26. Before sunset he (the Adhvaryu) says, ‘ Consecrated, restrain thy speech!’ and after sunset he releases speech. Before sunrise he says, ‘Consecrated, restrain thy speech!’ and after sunrise he releases 1 ‘And if they were to bring him either a garment or a cow, let him address it with the text—.’ Kanva text. According to some authorities the Dikshita is to go about for twelve days begging his means of subsistence, and whatever he obtains he is to touch and consecrate by the above text. Katy. VII, 5, 3, comm. 46 SATAPATHA-BRAHMANA. his speech,—for the sake of continuity: with the night he continues the day, and with the day the night. 27. Let not the sun set on him while abiding elsewhere (than the hall); nor let the sun rise on him while asleep. For were the sun to set on him while abiding elsewhere, he (the sun) would cut him off from the night; and were the sun to rise on him while asleep, he would cut him off from the day : there is no atonement for this, hence it must by all means be avoided. Prior to the purificatory bath he should not enter water, nor should it rain upon him ; for it is improper that he should enter water, or that it should rain upon him, before the purificatory bath. Moreover, he speaks his speech falteringly, and not effusively after the manner of ordinary speech. The reason why he speaks his speech falteringly and not after the manner of ordinary speech is this: 28. 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 yA pa (post). 29. Now this was heard by the A’zshis. They collected the sacrifice; and as that sacrifice was collected, so does he who is consecrated now collect the sacrifice (by keeping back his speech),—for the sacri-' fice is speech. And whatever part of the sacrifice * Literally, ‘ Falteringly (i.e. hesitatingly, cautiously) he speaks speech, not human effusive (speech). III KANDA, 2 ADHYAYA, 3 BRAHMANA, I. 47
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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