Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1And 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 was then sucked out and drained, that he now restores again by speaking his speech falteringly and not effusively after the manner of ordinary speech. For were he to speak effusively after the manner of ordinary speech, he would not restore (the sap of the sacrifice): therefore he speaks his speech falteringly and not effusively after the manner of ordinary speech. 30. He verily anoints himself,—it is for speech that he anoints himself!, since he anoints himself for the sacrifice, and the sacrifice is speech. Dhitkshita (the anointed) doubtless is the same as dikshita (the consecrated). THE PRAYAMYESH7I, or OPENING-SACRIFICE. TuHirD BRAHMANA. 1. He prepares the Prayaztya rice-pap for Aditi. Now while the gods were spreading (performing) the sacrifice on this (earth) they excluded her (the earth) from the sacrifice. She thought, ‘ How is it that, in spreading the sacrifice on me, they should exclude me from the sacrifice?’ and confounded their sacrifice: they knew not that sacrifice. 1 Dhikshate, apparently the desiderative of dih (Weber, in St. Petersb. Dict. s.v.) Cf. III, 1, 3, 7 seq. The construction (especially the first hi) is rather peculiar. This paragraph apparently is to supply further proof why he should be cautious in his speech, and the words ‘sa vai dhikshate’ have to be taken parenthetically : ‘He speaks his speech cautiously ....; for (anointing himself as he does) he anoints himself for speech, &c.’ The Kanva text offers less difficulty: Atha yad dhtkshito nfma vase v4 esha etad dhikshate, yagfaya hi dhikshate, yagiio hi vak, tasm4d dhikshito nama, dhikshito ha vai naémaitad yad dikshita ity 4hu4. Sayana’s comment (MS.) is not very satisfactory: Vasam yagrasddhanatvena prasamesati; sa vai dhikshita iti prasangad dhikshitasabdam nirvakti dhikshito ha v4 iti yasm4d dikshita iti ndma tadrist diksh& vak sadhyeti vak srutiZ. 48 SATAPATHA-BRAHMANA. 2. They said, ‘How comes it that our sacrifice was confounded, when we spread it on this (earth)? how is it that we know it not ?’ 3. They said, ‘In spreading the sacrifice on her, we have excluded her from the sacrifice: it is she that has confounded our sacrifice,—let us have recourse to her!’ 4. They said, ‘When we were spreading the sacrifice on thee, how was it that it became confounded, that we know it not ?’ 5. She said, ‘ While spreading the sacrifice on me, ye have excluded me from the sacrifice: that was why I have confounded your sacrifice. Set ye aside a share for me; then ye shall see the sacrifice, then ye shall know it!’ 6. ‘So be it!’ said the gods: ‘Thine, forsooth, shall be the opening (prayaztya'), and thine the concluding (udayantya) oblation!’ This is why both the Prayaztya and the Udayantya (pap) belong.
2Set ye aside a share for me; then ye shall see the sacrifice, then ye shall know it!’ 6. ‘So be it!’ said the gods: ‘Thine, forsooth, shall be the opening (prayaztya'), and thine the concluding (udayantya) oblation!’ This is why both the Prayaztya and the Udayantya (pap) belong. 1 At IV, 5,1, 2, the name prayaniya is derived from pra-i, to go forth, because by means of this offering they, as it were, go forth to buy the Soma. Similarly, udayantfya is explained as the offering he performs after coming out (ud-i) from the bath. In Ait. Br. I, 7, on the other hand, the name prayaniya is explained as that by means of which sacrificers go forward (pra-i) to the heavenly world. In the Soma sacrifice, the Prayaatya and Udayanty& may be said to correspond to the Fore-offerings and After-offerings (prayaga and anuyfga) of the New and Full-moon Sacrifice ; though, of course, the Fore- and After-offerings form part of the prayamiya and udayanty4, as ishfis. But they are peculiar in this respect, that offering is made at both to the very same deities, and that the invitatory prayers (anuv4ky4) of the prayamiyesh/i form the offering-prayers (yagya) of the udayantyeshA, and vice versa. For these formulas, see Asval. Srautas. IV, 3; Haug, Ait. Br. Transl. p.16. The offering formula of the oblation to Aditi at the Prayaniya (and invitatory formula at the Udayanfy4), strange to say, is not a Rik-verse, but one from the Atharvan (VII, 6, 2). III KANDA, 2 ADHYAYA, 3 BRAHMANA, 12. 49 to Aditi; for Aditi truly is this (earth). Thereupon they saw and spread the sacrifice. 7. Hence, when he prepares the Prayastya rice-pap for Aditi, he does so for the purpose of his seeing the sacrifice : ‘After seeing the sacrifice I shall buy (the Soma) and spread that (sacrifice);’ thus thinking he prepares the Prayamtya pap for Aditi. The sacrificial food had been prepared, but offering had not yet been made to the deity (Aditi),— 8. When Pathy4 Svasti! appeared to them. They offered to her, for Pathya Svasti (the wishing of ‘a happy journey’) is speech, and the sacrifice also is speech. Thereby they perceived the sacrifice and spread it. 9. Thereupon Agni appeared to them: they offered to him; whereby they perceived that part of the sacrifice which was of Agni’s nature. Now of Agni’s nature is what is dry in the sacrifice: that they thereby perceived and spread. 10. Then Soma appeared to them: they offered to him; whereby they perceived that part of the sacrifice which was of Soma’s nature. Now of Soma’s nature is what is moist in the sacrifice: that they thereby perceived and spread. 11. Then Savitz appeared to them : they offered to him. Now Savitvz represents cattle, and the sacrifice also means cattle: hence they thereby perceived and spread the sacrifice. Thereupon they offered to the deity (Aditi), for whom the sacrificial food had been prepared. 12. It is to these same five deities, then, that he offers. For that sacrifice, when thrown into dis-
3Thereupon they offered to the deity (Aditi), for whom the sacrificial food had been prepared. 12. It is to these same five deities, then, that he offers. For that sacrifice, when thrown into dis- 1 I.e. ‘welfare on the road, or a happy journey,’ a genius of well-being and prosperity. [26] E 50 SATAPATHA-BRAHMANA. order, was in five parts; and by means of those five deities they recognised it. 13. The seasons became confounded, the five: by means of those same five deities they recognised them. 14. The regions became confounded, the five: by means of those same five deities they recognised them. 15. Through Pathya Svasti they recognised the northern (upper) region: wherefore speech sounds higher here! among the Kuru-Pa#Aalas; for she (Pathya4 Svasti) is in reality speech, and through her they recognised the northern region, and to her belongs the northern region. 16. Through Agni they recognised the eastern region: wherefore they take out Agni from behind towards the east’, and render homage to him; for through him they recognised the eastern region, and to him belongs the eastern region. 17. Through Soma they recognised the southern region: hence, after the Soma has been bought, they drive it round on the south side; and hence they say that Soma is sacred to the Fathers; for through him they recognised the southern region, and to him belongs the southern region. 18, Through Savitvz they recognised the western region, for Savitvz is yonder burning (sun): where- _ fore he goes towards the west, for through him they recognised the western region, and to him belongs the western region. 1 Atra, ? ‘there.’ In the St. Petersb. Dict. uttar4hi is here taken in the sense of ‘in the north,’ instead of ‘higher.’ See also part i, pref. p. xlii, note 1; Weber, Ind. Stud. I, p. 191. * That is, from the Garhapatya to the Ahavantya fire-place. Ill KANDA, 2 ADHYAYA, 3 BRAHMANA, 22. 51 19. Through Aditi they recognised the upper region, for Aditi is this (earth): wherefore the plants and trees grow upwards on her; for through her they recognised the upper region, and to her belongs the upper region. 20. The hospitable reception’ (of King Soma) verily is the head of the sacrifice, and the opening and closing oblations are its arms. But the arms are on both sides of the head, and hence those two oblations, the Prayaztya and Udayantya, are made on both sides of (before and after) the reception.
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.
1And 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 was then sucked out and drained, that he now restores again by speaking his speech falteringly and not effusively after the manner of ordinary speech. For were he to speak effusively after the manner of ordinary speech, he would not restore (the sap of the sacrifice): therefore he speaks his speech falteringly and not effusively after the manner of ordinary speech. 30. He verily anoints himself,—it is for speech that he anoints himself!, since he anoints himself for the sacrifice, and the sacrifice is speech. Dhitkshita (the anointed) doubtless is the same as dikshita (the consecrated). THE PRAYAMYESH7I, or OPENING-SACRIFICE. TuHirD BRAHMANA. 1. He prepares the Prayaztya rice-pap for Aditi. Now while the gods were spreading (performing) the sacrifice on this (earth) they excluded her (the earth) from the sacrifice. She thought, ‘ How is it that, in spreading the sacrifice on me, they should exclude me from the sacrifice?’ and confounded their sacrifice: they knew not that sacrifice. 1 Dhikshate, apparently the desiderative of dih (Weber, in St. Petersb. Dict. s.v.) Cf. III, 1, 3, 7 seq. The construction (especially the first hi) is rather peculiar. This paragraph apparently is to supply further proof why he should be cautious in his speech, and the words ‘sa vai dhikshate’ have to be taken parenthetically : ‘He speaks his speech cautiously ....; for (anointing himself as he does) he anoints himself for speech, &c.’ The Kanva text offers less difficulty: Atha yad dhtkshito nfma vase v4 esha etad dhikshate, yagfaya hi dhikshate, yagiio hi vak, tasm4d dhikshito nama, dhikshito ha vai naémaitad yad dikshita ity 4hu4. Sayana’s comment (MS.) is not very satisfactory: Vasam yagrasddhanatvena prasamesati; sa vai dhikshita iti prasangad dhikshitasabdam nirvakti dhikshito ha v4 iti yasm4d dikshita iti ndma tadrist diksh& vak sadhyeti vak srutiZ. 48 SATAPATHA-BRAHMANA. 2. They said, ‘How comes it that our sacrifice was confounded, when we spread it on this (earth)? how is it that we know it not ?’ 3. They said, ‘In spreading the sacrifice on her, we have excluded her from the sacrifice: it is she that has confounded our sacrifice,—let us have recourse to her!’ 4. They said, ‘When we were spreading the sacrifice on thee, how was it that it became confounded, that we know it not ?’ 5. She said, ‘ While spreading the sacrifice on me, ye have excluded me from the sacrifice: that was why I have confounded your sacrifice. Set ye aside a share for me; then ye shall see the sacrifice, then ye shall know it!’ 6. ‘So be it!’ said the gods: ‘Thine, forsooth, shall be the opening (prayaztya'), and thine the concluding (udayantya) oblation!’ This is why both the Prayaztya and the Udayantya (pap) belong.
2Set ye aside a share for me; then ye shall see the sacrifice, then ye shall know it!’ 6. ‘So be it!’ said the gods: ‘Thine, forsooth, shall be the opening (prayaztya'), and thine the concluding (udayantya) oblation!’ This is why both the Prayaztya and the Udayantya (pap) belong. 1 At IV, 5,1, 2, the name prayaniya is derived from pra-i, to go forth, because by means of this offering they, as it were, go forth to buy the Soma. Similarly, udayantfya is explained as the offering he performs after coming out (ud-i) from the bath. In Ait. Br. I, 7, on the other hand, the name prayaniya is explained as that by means of which sacrificers go forward (pra-i) to the heavenly world. In the Soma sacrifice, the Prayaatya and Udayanty& may be said to correspond to the Fore-offerings and After-offerings (prayaga and anuyfga) of the New and Full-moon Sacrifice ; though, of course, the Fore- and After-offerings form part of the prayamiya and udayanty4, as ishfis. But they are peculiar in this respect, that offering is made at both to the very same deities, and that the invitatory prayers (anuv4ky4) of the prayamiyesh/i form the offering-prayers (yagya) of the udayantyeshA, and vice versa. For these formulas, see Asval. Srautas. IV, 3; Haug, Ait. Br. Transl. p.16. The offering formula of the oblation to Aditi at the Prayaniya (and invitatory formula at the Udayanfy4), strange to say, is not a Rik-verse, but one from the Atharvan (VII, 6, 2). III KANDA, 2 ADHYAYA, 3 BRAHMANA, 12. 49 to Aditi; for Aditi truly is this (earth). Thereupon they saw and spread the sacrifice. 7. Hence, when he prepares the Prayastya rice-pap for Aditi, he does so for the purpose of his seeing the sacrifice : ‘After seeing the sacrifice I shall buy (the Soma) and spread that (sacrifice);’ thus thinking he prepares the Prayamtya pap for Aditi. The sacrificial food had been prepared, but offering had not yet been made to the deity (Aditi),— 8. When Pathy4 Svasti! appeared to them. They offered to her, for Pathya Svasti (the wishing of ‘a happy journey’) is speech, and the sacrifice also is speech. Thereby they perceived the sacrifice and spread it. 9. Thereupon Agni appeared to them: they offered to him; whereby they perceived that part of the sacrifice which was of Agni’s nature. Now of Agni’s nature is what is dry in the sacrifice: that they thereby perceived and spread. 10. Then Soma appeared to them: they offered to him; whereby they perceived that part of the sacrifice which was of Soma’s nature. Now of Soma’s nature is what is moist in the sacrifice: that they thereby perceived and spread. 11. Then Savitz appeared to them : they offered to him. Now Savitvz represents cattle, and the sacrifice also means cattle: hence they thereby perceived and spread the sacrifice. Thereupon they offered to the deity (Aditi), for whom the sacrificial food had been prepared. 12. It is to these same five deities, then, that he offers. For that sacrifice, when thrown into dis-
3Thereupon they offered to the deity (Aditi), for whom the sacrificial food had been prepared. 12. It is to these same five deities, then, that he offers. For that sacrifice, when thrown into dis- 1 I.e. ‘welfare on the road, or a happy journey,’ a genius of well-being and prosperity. [26] E 50 SATAPATHA-BRAHMANA. order, was in five parts; and by means of those five deities they recognised it. 13. The seasons became confounded, the five: by means of those same five deities they recognised them. 14. The regions became confounded, the five: by means of those same five deities they recognised them. 15. Through Pathya Svasti they recognised the northern (upper) region: wherefore speech sounds higher here! among the Kuru-Pa#Aalas; for she (Pathya4 Svasti) is in reality speech, and through her they recognised the northern region, and to her belongs the northern region. 16. Through Agni they recognised the eastern region: wherefore they take out Agni from behind towards the east’, and render homage to him; for through him they recognised the eastern region, and to him belongs the eastern region. 17. Through Soma they recognised the southern region: hence, after the Soma has been bought, they drive it round on the south side; and hence they say that Soma is sacred to the Fathers; for through him they recognised the southern region, and to him belongs the southern region. 18, Through Savitvz they recognised the western region, for Savitvz is yonder burning (sun): where- _ fore he goes towards the west, for through him they recognised the western region, and to him belongs the western region. 1 Atra, ? ‘there.’ In the St. Petersb. Dict. uttar4hi is here taken in the sense of ‘in the north,’ instead of ‘higher.’ See also part i, pref. p. xlii, note 1; Weber, Ind. Stud. I, p. 191. * That is, from the Garhapatya to the Ahavantya fire-place. Ill KANDA, 2 ADHYAYA, 3 BRAHMANA, 22. 51 19. Through Aditi they recognised the upper region, for Aditi is this (earth): wherefore the plants and trees grow upwards on her; for through her they recognised the upper region, and to her belongs the upper region. 20. The hospitable reception’ (of King Soma) verily is the head of the sacrifice, and the opening and closing oblations are its arms. But the arms are on both sides of the head, and hence those two oblations, the Prayaztya and Udayantya, are made on both sides of (before and after) the reception.
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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