Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1° In ‘leading forwards’ the fire they proceed along the north side of the large altar. * Indraghosh4, perhaps ‘Indra’s name;’ Mahfdhara and Sayana take it as ‘he who is noised abroad as Indra’ (i.e. called Indra), which, however, would require the accent ‘{ndraghosha.’ Perhaps ‘the noise of Indra’ means Agni, the roaring fire: for Agni and the Vasus, see III, 4,2, 1.° 5 Praketas, here Varuza according to Mahfdhara and Sayana. Cf. III, 4, 2, 1. III KANDA, 5 ADHYAYA, 2 BRAHMANA, IO. 123 to say, ‘May he swift as thought? protect thee on the right with the Fathers!’ 7. He then sprinkles on the left side with, ‘May Visvakarman (the All-shaper) shield thee with the Adityas on the left!’ whereby he means to say, ‘May Visvakarman protect thee on the left with the Adityas!’ 8. The sprinkling-water which is left he pours outside the altar close to where is the southern of those two front corners (of the high altar) with, ‘This burning water I dismiss from the sacrifice.’ Because she (V4é—the altar) on that occasion became a lioness and roamed about unappeased?, he thus dismisses from the sacrifice that sorrow of hers,—if he do not wish to exorcise. But should he wish to exorcise, let him indicate it by saying, ‘This burning water I dismiss from the sacrifice against so and sol’ He then smites him with that sorrow, and sorrowing he goes to yonder world. 9. Now as to why he pours ghee on the high altar, while the fire is held (over it). Because the gods said to her on that occasion, ‘The offering shall reach thee before Agni,’ therefore the offering now does reach her before (it reaches) Agni. And because she said to the gods, ‘ Whatsoever blessing ye will invoke through me, all that shall be accomplished unto you!’ therefore the priests now invoke through her that blessing upon the sacrificer, and it is fully accomplished unto him. 10. When he pours ghee on the high altar, he 1 “Manogavas’ is taken by Mahtdhara and Sayama as referring to Yama. 5 «Sofanti (sorrowing),’ Kazva rec. 124 SATAPATHA-BRAHMANA. does it twofold even while doing it in one’. Now that which is the southern of the two front corners of that navel, so to say, which is in the middle of these (sides of the high altar)— 11, On that* he pours ghee, with the text (Vag. S. V,12), ‘Thou art a lioness, Hail!’ Then on the northern of the two back corners with, ‘Thou art a lioness, winning the Adityas?, Hail!’ Then on the southern of the two back corners with, ‘Thou art a lioness, winning the Brahman, winning the Kshatra, Hail!’ Manifold, verily, is the prayer for blessing in the sacrificial texts: by this one he prays‘ for the Brahman (priesthood) and the Kshatra (nobility), those two vital forces.
212, Then on the northern of the front corners with, ‘Thou art a lioness, winning abundant offspring, winning growth of wealth, Hail!’ In that he says, ‘winning abundant offspring,’ he prays for offspring; and in that he says, ‘ winning growth of wealth’—growth of wealth meaning abundance—he prays for abundance. 13. He then pours ghee into the middle with, ‘Thou art a lioness, bring thou hither the gods for the sacrificer! Hail!’ whereby he causes the gods to be brought to the sacrificer. He then raises the offering-spoon with, ‘To the 1 Viz. by pouring the ghee cross-wise on the corners of the ‘navel’ of the altar. * The south-east is sacred to Agni, the north-west to Vayu. * Because the Adityas brought her as a Dakshin, KAnva rec.; cf. III, 5, 1, 18. * But for the lack of a demonstrative pronoun with 4si4 one would like to take the passage thus: ‘ Plenteous, forsooth, is this prayer for blessing among sacrificial texts: he thereby prays for the priesthood and the nobility.” Cf. I, 2, 1, 7. 111 KANDA, 5 ADHYAYA, 2 BRAHMANA, 18, 125 beings thee! Hail!'—beings meaning offspring— he thereby means to say, ‘ To offspring thee!’ 14. He then lays the enclosing-sticks! round (the navel); with the text (V4g. S. V, 13), ‘Thou art firm, steady thou the earth!’ the middle one; with, ‘Thou art firmly settled, steady thou the air!’ the right one; with, ‘Thou art immovably settled, steady thou the sky!’ the left one. With, ‘Thou art Agni’s provision’ he throws the ‘equipments’ upon (the high altar). Wherefore are the equipments ?—for Agni’s completeness. 15. The pine-wood, namely, is his body?: hence in that there are enclosing-sticks of pine-wood, thereby he supplies him with a body, makes him whole. 16. And the bdellium, forsooth, is his flesh: hence in that there is bdellium, thereby he supplies him with flesh, makes him whole. 17. And the fragrant reed-grass (sugandhi-tegana), forsooth, is his fragrance: hence in that there is fragrant reed-grass, thereby he supplies him with fragrance, makes him whole. 18. And as to why there is a wether’s hair-tuft,— Agni, forsooth, dwelt once for one night between the two horns of a wether: ‘Whatever of Agni’s nature is inherent therein, let that be here too,’ so he thinks, and therefore there is a wether’s hair-tuft. Let him, therefore, cut off that (tuft) which is nearest to the head, and bring it; and if he be unable to procure that, let him bring any kind (of wether’s hair). And why there are enclosing-sticks ?—for the ? They are of pitud4ru (Pinus Deodora) wood, a span (of thumb and fore-finger) long. * The Kanva text makes it his bones. 126 SATAPATHA-BRAHMANA. protection (of Agni): for it is somewhat long before the next enclosing-sticks will come nigh to him}. CONSTRUCTION OF SHEDS, AND PREPARATION OF PRESSING-PLACE AND HEARTHS (DHISHYYAS). TuirD BRAHMANA.
3* The Kanva text makes it his bones. 126 SATAPATHA-BRAHMANA. protection (of Agni): for it is somewhat long before the next enclosing-sticks will come nigh to him}. CONSTRUCTION OF SHEDS, AND PREPARATION OF PRESSING-PLACE AND HEARTHS (DHISHYYAS). TuirD BRAHMANA. 1. The sacrifice is a man; it is a man for the reason that a man spreads (prepares) it. In being spread it is made just as large? as a man: this is why the sacrifice is a man. 2. The Soma-cart (shed) is no other than his head, and has Vishzu for its deity. And because Soma is therein—Soma being havis (material for offering) for the gods—therefore it is called HavirdhAna (receptacle of havis). 3. The Ahavantya is no other than his mouth: hence, when he offers on the Ahavantya, it is as if he poured (food) into the mouth. 4. The sacrificial stake is no other than his crestlock; and the Agntdhrtya and MArgaltya‘ are his arms. 1 Ordinarily the laying round of the paridhis takes place immediately before the fire is kindled for the offering; but as the next offering is not to come off for some time, the fire would be without a protection, if he were to leave it without the enclosing-sticks. Sdyaza takes ‘dfire’ in the sense of ‘in a long time,’ as above; but it might be taken of space ‘ far off,’ when the passage would refer to the offering about to be performed on the old Ahavantya (III, 5, 3, 10 seq.); and it may be noticed in reference to this point, that, according to KAty. VIII, 3, 30, that fire does not become the GArhapatya till immediately after that offering. * Y4vat-tévat would rather seem to mean here ‘of corresponding (or relatively the same) proportions’ as a man, viz. as the respective sacrificer. ‘Sa vai ta4yam4no y4van eva purushas tévan vidhfyate, purushasyaiva vidham anu.’ K4mva rec. 5 Soma himself is Vishzu. * See III, 6, 1,23; 2, 21. lI KANDA, 5 ADHYAYA, 3 BRAHMANA, 9. 127 5. The Sadas! (tent for the priests) is no other than his belly: wherefore they feed in the Sadas, for whatever food is eaten here on earth all that settles down here in the belly. And because all the gods sat (sad) in it therefore it is called Sadas: and so do these Brahmans of every family now sit therein. 6. And the two fires which are behind? it are his feet. In being spread it is made just as large as a man: this is why the sacrifice is a man. 7. The cart-shed has doors on both sides; and so has the Sadas doors on both sides: hence this man is perforated from one end to the other. He steps to the Soma-carts when they have been washed down. 8. They turn them round, the southern one on the south side, and the northern one on the north side*, The larger of the two should be the southern (or right) one‘. g. Over them, having been turned round (and placed on the altar), they put a mat of reed-grass ; or, if he cannot procure a reed-mat, a frame of split cane 1 See III, 6, 2, 21. * That is, the (old) Ahavantya and Garhapatya fires of the Prafinavamsa.
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.
1° In ‘leading forwards’ the fire they proceed along the north side of the large altar. * Indraghosh4, perhaps ‘Indra’s name;’ Mahfdhara and Sayana take it as ‘he who is noised abroad as Indra’ (i.e. called Indra), which, however, would require the accent ‘{ndraghosha.’ Perhaps ‘the noise of Indra’ means Agni, the roaring fire: for Agni and the Vasus, see III, 4,2, 1.° 5 Praketas, here Varuza according to Mahfdhara and Sayana. Cf. III, 4, 2, 1. III KANDA, 5 ADHYAYA, 2 BRAHMANA, IO. 123 to say, ‘May he swift as thought? protect thee on the right with the Fathers!’ 7. He then sprinkles on the left side with, ‘May Visvakarman (the All-shaper) shield thee with the Adityas on the left!’ whereby he means to say, ‘May Visvakarman protect thee on the left with the Adityas!’ 8. The sprinkling-water which is left he pours outside the altar close to where is the southern of those two front corners (of the high altar) with, ‘This burning water I dismiss from the sacrifice.’ Because she (V4é—the altar) on that occasion became a lioness and roamed about unappeased?, he thus dismisses from the sacrifice that sorrow of hers,—if he do not wish to exorcise. But should he wish to exorcise, let him indicate it by saying, ‘This burning water I dismiss from the sacrifice against so and sol’ He then smites him with that sorrow, and sorrowing he goes to yonder world. 9. Now as to why he pours ghee on the high altar, while the fire is held (over it). Because the gods said to her on that occasion, ‘The offering shall reach thee before Agni,’ therefore the offering now does reach her before (it reaches) Agni. And because she said to the gods, ‘ Whatsoever blessing ye will invoke through me, all that shall be accomplished unto you!’ therefore the priests now invoke through her that blessing upon the sacrificer, and it is fully accomplished unto him. 10. When he pours ghee on the high altar, he 1 “Manogavas’ is taken by Mahtdhara and Sayama as referring to Yama. 5 «Sofanti (sorrowing),’ Kazva rec. 124 SATAPATHA-BRAHMANA. does it twofold even while doing it in one’. Now that which is the southern of the two front corners of that navel, so to say, which is in the middle of these (sides of the high altar)— 11, On that* he pours ghee, with the text (Vag. S. V,12), ‘Thou art a lioness, Hail!’ Then on the northern of the two back corners with, ‘Thou art a lioness, winning the Adityas?, Hail!’ Then on the southern of the two back corners with, ‘Thou art a lioness, winning the Brahman, winning the Kshatra, Hail!’ Manifold, verily, is the prayer for blessing in the sacrificial texts: by this one he prays‘ for the Brahman (priesthood) and the Kshatra (nobility), those two vital forces.
212, Then on the northern of the front corners with, ‘Thou art a lioness, winning abundant offspring, winning growth of wealth, Hail!’ In that he says, ‘winning abundant offspring,’ he prays for offspring; and in that he says, ‘ winning growth of wealth’—growth of wealth meaning abundance—he prays for abundance. 13. He then pours ghee into the middle with, ‘Thou art a lioness, bring thou hither the gods for the sacrificer! Hail!’ whereby he causes the gods to be brought to the sacrificer. He then raises the offering-spoon with, ‘To the 1 Viz. by pouring the ghee cross-wise on the corners of the ‘navel’ of the altar. * The south-east is sacred to Agni, the north-west to Vayu. * Because the Adityas brought her as a Dakshin, KAnva rec.; cf. III, 5, 1, 18. * But for the lack of a demonstrative pronoun with 4si4 one would like to take the passage thus: ‘ Plenteous, forsooth, is this prayer for blessing among sacrificial texts: he thereby prays for the priesthood and the nobility.” Cf. I, 2, 1, 7. 111 KANDA, 5 ADHYAYA, 2 BRAHMANA, 18, 125 beings thee! Hail!'—beings meaning offspring— he thereby means to say, ‘ To offspring thee!’ 14. He then lays the enclosing-sticks! round (the navel); with the text (V4g. S. V, 13), ‘Thou art firm, steady thou the earth!’ the middle one; with, ‘Thou art firmly settled, steady thou the air!’ the right one; with, ‘Thou art immovably settled, steady thou the sky!’ the left one. With, ‘Thou art Agni’s provision’ he throws the ‘equipments’ upon (the high altar). Wherefore are the equipments ?—for Agni’s completeness. 15. The pine-wood, namely, is his body?: hence in that there are enclosing-sticks of pine-wood, thereby he supplies him with a body, makes him whole. 16. And the bdellium, forsooth, is his flesh: hence in that there is bdellium, thereby he supplies him with flesh, makes him whole. 17. And the fragrant reed-grass (sugandhi-tegana), forsooth, is his fragrance: hence in that there is fragrant reed-grass, thereby he supplies him with fragrance, makes him whole. 18. And as to why there is a wether’s hair-tuft,— Agni, forsooth, dwelt once for one night between the two horns of a wether: ‘Whatever of Agni’s nature is inherent therein, let that be here too,’ so he thinks, and therefore there is a wether’s hair-tuft. Let him, therefore, cut off that (tuft) which is nearest to the head, and bring it; and if he be unable to procure that, let him bring any kind (of wether’s hair). And why there are enclosing-sticks ?—for the ? They are of pitud4ru (Pinus Deodora) wood, a span (of thumb and fore-finger) long. * The Kanva text makes it his bones. 126 SATAPATHA-BRAHMANA. protection (of Agni): for it is somewhat long before the next enclosing-sticks will come nigh to him}. CONSTRUCTION OF SHEDS, AND PREPARATION OF PRESSING-PLACE AND HEARTHS (DHISHYYAS). TuirD BRAHMANA.
3* The Kanva text makes it his bones. 126 SATAPATHA-BRAHMANA. protection (of Agni): for it is somewhat long before the next enclosing-sticks will come nigh to him}. CONSTRUCTION OF SHEDS, AND PREPARATION OF PRESSING-PLACE AND HEARTHS (DHISHYYAS). TuirD BRAHMANA. 1. The sacrifice is a man; it is a man for the reason that a man spreads (prepares) it. In being spread it is made just as large? as a man: this is why the sacrifice is a man. 2. The Soma-cart (shed) is no other than his head, and has Vishzu for its deity. And because Soma is therein—Soma being havis (material for offering) for the gods—therefore it is called HavirdhAna (receptacle of havis). 3. The Ahavantya is no other than his mouth: hence, when he offers on the Ahavantya, it is as if he poured (food) into the mouth. 4. The sacrificial stake is no other than his crestlock; and the Agntdhrtya and MArgaltya‘ are his arms. 1 Ordinarily the laying round of the paridhis takes place immediately before the fire is kindled for the offering; but as the next offering is not to come off for some time, the fire would be without a protection, if he were to leave it without the enclosing-sticks. Sdyaza takes ‘dfire’ in the sense of ‘in a long time,’ as above; but it might be taken of space ‘ far off,’ when the passage would refer to the offering about to be performed on the old Ahavantya (III, 5, 3, 10 seq.); and it may be noticed in reference to this point, that, according to KAty. VIII, 3, 30, that fire does not become the GArhapatya till immediately after that offering. * Y4vat-tévat would rather seem to mean here ‘of corresponding (or relatively the same) proportions’ as a man, viz. as the respective sacrificer. ‘Sa vai ta4yam4no y4van eva purushas tévan vidhfyate, purushasyaiva vidham anu.’ K4mva rec. 5 Soma himself is Vishzu. * See III, 6, 1,23; 2, 21. lI KANDA, 5 ADHYAYA, 3 BRAHMANA, 9. 127 5. The Sadas! (tent for the priests) is no other than his belly: wherefore they feed in the Sadas, for whatever food is eaten here on earth all that settles down here in the belly. And because all the gods sat (sad) in it therefore it is called Sadas: and so do these Brahmans of every family now sit therein. 6. And the two fires which are behind? it are his feet. In being spread it is made just as large as a man: this is why the sacrifice is a man. 7. The cart-shed has doors on both sides; and so has the Sadas doors on both sides: hence this man is perforated from one end to the other. He steps to the Soma-carts when they have been washed down. 8. They turn them round, the southern one on the south side, and the northern one on the north side*, The larger of the two should be the southern (or right) one‘. g. Over them, having been turned round (and placed on the altar), they put a mat of reed-grass ; or, if he cannot procure a reed-mat, a frame of split cane 1 See III, 6, 2, 21. * That is, the (old) Ahavantya and Garhapatya fires of the Prafinavamsa.
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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