Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Indeed, it may be unmeasured?, for with that same unmeasured thunderbolt did the gods conquer the unmeasured; and in like manner does he now conquer the unmeasured with that unmeasured thunderbolt: therefore it may even be unmeasured. 27. It is (made to be) eight-cornered, for eight syllables has the GAyatri, and the Gdyatrt is the fore-part of the sacrifice, as this (stake) is the forepart of the sacrifice: therefore it is eight-cornered. SreventH ApuyAyA. First BRAHMANA. 1. He takes the spade, with (Vag. S. VI, 1),‘Itake thee, at the impulse of the divine Savitvz, with the armsof the Asvins, with the hands of Pashan: thouartawoman. The significance of that formula is the same (as before); and that spade (abhri, fem.) is indeed female: therefore he says ‘thou art a woman.’ 2. He thus draws the outline of the hole (for the stake*), with, ‘Herewith I cut off the necks of 1 On the connection of the Pafi#adasa-stoma with Indra, the wielder of the thunderbolt, see part i, introduction, p. xviii. 2 The K4zva text leaves an option first between stakes six, eight, eleven, fifteen (and for the Vagapeya seventeen) cubits long; and finally lays down the rule that no regard is to be had to any fixed measure. ® According to the K4rva text, one half of it is to be within, and one half outside of the altar. See Katy. VI, 2, 8. 168 SATAPATHA-BRAHMANA. the Rakshas!’ The spade is the thunderbolt: with the thunderbolt he thus cuts off the necks of the Rakshas. ; 3. He then digs, and throws up a heap of earth towards the east. He digs the hole, making it equal (in depth) with the (unhewn) bottom part (of the stake). In front of it he lays down the stake with the top towards the east. Thereon he puts sacrificial grass of the same size, and thereupon he puts the chip of the stake. In front on the (north) side (of the stake) he puts down the head-piece?. The sprinkling-water has barley-corns mixed with it: the significance of this is the same (as before?). 4. He throws the barley-corns in with, ‘Thou art barley (yava), keep thou (yavaya) from us the haters, keep from us the enemies!’ There is nothing obscure in this. He then sprinkles: the significance of the sprinkling is one and the same: he thereby renders it sacrificially pure. 5. He sprinkles (the top, middle, and bottom parts) with, ‘For the sky—thee! for the air—thee! for the earth—thee!’ the stake being a thunderbolt (he does so) for the protection of these worlds?: ‘I sprinkle thee for the protection of these worlds,’ is what he thereby means to say. 6. The sprinkling-water that remains he then pours into the hole with, ‘Be the worlds pure * Of the part of the tree cut off from the sacrificial stake, a toppiece or head-ring (Aashdla) is made some eight or nine inches high, eight-cornered (like the sacrificial stake); narrower in the middle like a mortar, and hollowed out so as to allow its being fixed on the stake. * See III, 6, 1, 7 seq. * For the construction, see p. 15, note 3.
2* See III, 6, 1, 7 seq. * For the construction, see p. 15, note 3. 111 KANDA, 7 ADHYAYA, I BRAHMANA, IO. 169 wherein the Fathers reside!’ for a pit that is dug is sacred to the Fathers: this he thereby renders sacrificially pure. 7. Thereupon he strews barhis-grass therein, both eastward-pointed and northward-pointed, with,‘Thou art the seat of the Fathers!’ for that part of it (the stake) which is dug into the ground is sacred to the Fathers: as though it were (naturally) established among plants, and not dug in, so does it become established among those plants. 8. He then throws in the (first) chip! of the stake. Now that chip of the outer (bark) doubtless is the vigour of trees; hence, when a chip of their outer (bark) is cut off they dry up, for it is their vigour. Hence, when he throws in the chip of the stake, he does so thinking, ‘I will plant it (the stake) full of vigour.’ The reason why it is this (chip) and no other, is that this one has been produced with a formula, is sacrificially pure: therefore he throws in the chip of the stake. 9. He throws it in with (V4g. S. VI, 2), ‘Thou art a leader, easy of access to the Unnetz7s?;’ for that (chip) is cut from it in front, wherefore he says, ‘ Thou art a leader, easy of access to the Unnetvzs. ‘Be thou mindful of this: it will stand upon thee!’ for it (the stake) will indeed stand on it, wherefore he says, ‘Be thou mindful of this: it will stand upon thee.’ 10. Having then taken out ghee with the dippingspoon, he offers it into the hole, ‘lest the evil spirits should rise from below :’ ghee is a thunderbolt, he 1 See III, 6, 4, 11. * The Unnetr‘s are the priests that have to draw the Soma. 170 SATAPATHA-BRAHMANA. thus repels the evil spirits by means of the thunderbolt, and thus the evil spirits do not rise from below. Having then gone round to the front, he sits down facing the north and anoints the stake. He says (to the Hotrz), ‘ Recite to the stake as it is anointed!!!’ 11. He anoints it with, ‘The divine Savitrz anoint thee with sweet drink (milk)! for Savitz is the impeller (prasavitrz) of the gods, and that stake is in reality the sacrificer himself; and sweet drink is everything here; he thus puts it in connection with all that, and Savitvz, the impeller, impels it for him: therefore he says, ‘The divine Savitvd anoint thee with sweet drink!’ 12. Having then anointed the top-ring on both sides, he puts it on (the stake) with, ‘To the fullberried plants—thee!’ for that (top-ring) is as its berry. And as to its being, as it were, contracted in the middle, the berry? here on trees is fastened (to the stalk) sideways; what connecting part there is between (the fruit and stalk) pressed in, as it were, that he thereby makes it. This is why it is, as it were, contracted in the middle.
3And as to its being, as it were, contracted in the middle, the berry? here on trees is fastened (to the stalk) sideways; what connecting part there is between (the fruit and stalk) pressed in, as it were, that he thereby makes it. This is why it is, as it were, contracted in the middle. 13. He anoints from top to bottom the (corner) facing the fire; for the (corner) facing the fire is the sacrificer, and the ghee is sap: with sap he thus anoints the sacrificer; therefore he anoints from top to bottom the (corner) facing the fire. He then 1 ‘Recite to the stake being anointed!’ or, ‘we anoint the stake: Recite |’ Kava rec. The latter is the formula mentioned Ait. Br. II, 2 (but ‘aigmo yfpam,’ for K4nva ‘yipam afigmo’); where the seven verses recited by the Hotr: (brought up to eleven as usual) are given. See also Asv. III, 1, 8. * Pippala refers especially to the berry or fruit of the Ficus Religiosa. Ill KANDA, 7 ADHYAYA, I BRAHMANA, 17. 171 grasps the girding-part all round, and says (to the Hotzz), ‘ Recite to the (stake) being set up!’ 14. He raises it with, ‘With thy crest thou hast touched the sky; with thy middle thou hast filled the air; with thy foot thou hast steadied the earth;’—the sacrificial stake being a thunderbolt, (he raises it) for the conquering of these worlds; with that thunderbolt he gains these worlds, and deprives his enemies of their share in these worlds. 15. He then plants it (in the hole) with (Vag. S. VI, 3),‘To what resorts of thine we long to go where are the swift-footed, many-horned kine; there, forsooth, was imprinted widestriding Vishzu’s highest mighty foot-step.’ With this trish¢ubh verse he plants it; the trish¢tubh is a thunderbolt, as the sacrificial stake is a thunderbolt; therefore he plants it with a trish¢ubh verse. 16. That (corner which was) facing the fire he places opposite the fire; for the (corner) facing the fire is the sacrificer, and the sacrifice is fire. Hence were he to turn the fire-corner aside from the fire, the sacrificer would assuredly turn aside from the sacrifice; therefore he places the (corner which was) facing the fire opposite the fire. He then heaps up (earth) round it and presses it firmly all round, and pours water thereon’. 17. Thereupon he makes (the sacrificer) say while touching it (V4g. S. VI, 4; Rig-veda I, 22, 19),‘See ye the deeds of Vishzu, whereby he beheld the sacred ordinances, Indra’s allied 1 The same formulas are used on this occasion as at III, 6, 1, 17-18. 172 SATAPATHA-BRAHMANA. friend!’ For he who has set up the sacrificial stake has hurled the thunderbolt: ‘See ye Vishzu’s conquest!’ he means to say when he says, ‘See ye the deeds of Vishzu, whereby he beheld the sacred ordinances, Indra’s allied friend.’ Indra, forsooth, is the deity of the sacrifice, and the sacrificial stake belongs to Vishzu; he thereby connects it with Indra; therefore he says, ‘ Indra’s allied friend.’
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.
1Indeed, it may be unmeasured?, for with that same unmeasured thunderbolt did the gods conquer the unmeasured; and in like manner does he now conquer the unmeasured with that unmeasured thunderbolt: therefore it may even be unmeasured. 27. It is (made to be) eight-cornered, for eight syllables has the GAyatri, and the Gdyatrt is the fore-part of the sacrifice, as this (stake) is the forepart of the sacrifice: therefore it is eight-cornered. SreventH ApuyAyA. First BRAHMANA. 1. He takes the spade, with (Vag. S. VI, 1),‘Itake thee, at the impulse of the divine Savitvz, with the armsof the Asvins, with the hands of Pashan: thouartawoman. The significance of that formula is the same (as before); and that spade (abhri, fem.) is indeed female: therefore he says ‘thou art a woman.’ 2. He thus draws the outline of the hole (for the stake*), with, ‘Herewith I cut off the necks of 1 On the connection of the Pafi#adasa-stoma with Indra, the wielder of the thunderbolt, see part i, introduction, p. xviii. 2 The K4zva text leaves an option first between stakes six, eight, eleven, fifteen (and for the Vagapeya seventeen) cubits long; and finally lays down the rule that no regard is to be had to any fixed measure. ® According to the K4rva text, one half of it is to be within, and one half outside of the altar. See Katy. VI, 2, 8. 168 SATAPATHA-BRAHMANA. the Rakshas!’ The spade is the thunderbolt: with the thunderbolt he thus cuts off the necks of the Rakshas. ; 3. He then digs, and throws up a heap of earth towards the east. He digs the hole, making it equal (in depth) with the (unhewn) bottom part (of the stake). In front of it he lays down the stake with the top towards the east. Thereon he puts sacrificial grass of the same size, and thereupon he puts the chip of the stake. In front on the (north) side (of the stake) he puts down the head-piece?. The sprinkling-water has barley-corns mixed with it: the significance of this is the same (as before?). 4. He throws the barley-corns in with, ‘Thou art barley (yava), keep thou (yavaya) from us the haters, keep from us the enemies!’ There is nothing obscure in this. He then sprinkles: the significance of the sprinkling is one and the same: he thereby renders it sacrificially pure. 5. He sprinkles (the top, middle, and bottom parts) with, ‘For the sky—thee! for the air—thee! for the earth—thee!’ the stake being a thunderbolt (he does so) for the protection of these worlds?: ‘I sprinkle thee for the protection of these worlds,’ is what he thereby means to say. 6. The sprinkling-water that remains he then pours into the hole with, ‘Be the worlds pure * Of the part of the tree cut off from the sacrificial stake, a toppiece or head-ring (Aashdla) is made some eight or nine inches high, eight-cornered (like the sacrificial stake); narrower in the middle like a mortar, and hollowed out so as to allow its being fixed on the stake. * See III, 6, 1, 7 seq. * For the construction, see p. 15, note 3.
2* See III, 6, 1, 7 seq. * For the construction, see p. 15, note 3. 111 KANDA, 7 ADHYAYA, I BRAHMANA, IO. 169 wherein the Fathers reside!’ for a pit that is dug is sacred to the Fathers: this he thereby renders sacrificially pure. 7. Thereupon he strews barhis-grass therein, both eastward-pointed and northward-pointed, with,‘Thou art the seat of the Fathers!’ for that part of it (the stake) which is dug into the ground is sacred to the Fathers: as though it were (naturally) established among plants, and not dug in, so does it become established among those plants. 8. He then throws in the (first) chip! of the stake. Now that chip of the outer (bark) doubtless is the vigour of trees; hence, when a chip of their outer (bark) is cut off they dry up, for it is their vigour. Hence, when he throws in the chip of the stake, he does so thinking, ‘I will plant it (the stake) full of vigour.’ The reason why it is this (chip) and no other, is that this one has been produced with a formula, is sacrificially pure: therefore he throws in the chip of the stake. 9. He throws it in with (V4g. S. VI, 2), ‘Thou art a leader, easy of access to the Unnetz7s?;’ for that (chip) is cut from it in front, wherefore he says, ‘ Thou art a leader, easy of access to the Unnetvzs. ‘Be thou mindful of this: it will stand upon thee!’ for it (the stake) will indeed stand on it, wherefore he says, ‘Be thou mindful of this: it will stand upon thee.’ 10. Having then taken out ghee with the dippingspoon, he offers it into the hole, ‘lest the evil spirits should rise from below :’ ghee is a thunderbolt, he 1 See III, 6, 4, 11. * The Unnetr‘s are the priests that have to draw the Soma. 170 SATAPATHA-BRAHMANA. thus repels the evil spirits by means of the thunderbolt, and thus the evil spirits do not rise from below. Having then gone round to the front, he sits down facing the north and anoints the stake. He says (to the Hotrz), ‘ Recite to the stake as it is anointed!!!’ 11. He anoints it with, ‘The divine Savitrz anoint thee with sweet drink (milk)! for Savitz is the impeller (prasavitrz) of the gods, and that stake is in reality the sacrificer himself; and sweet drink is everything here; he thus puts it in connection with all that, and Savitvz, the impeller, impels it for him: therefore he says, ‘The divine Savitvd anoint thee with sweet drink!’ 12. Having then anointed the top-ring on both sides, he puts it on (the stake) with, ‘To the fullberried plants—thee!’ for that (top-ring) is as its berry. And as to its being, as it were, contracted in the middle, the berry? here on trees is fastened (to the stalk) sideways; what connecting part there is between (the fruit and stalk) pressed in, as it were, that he thereby makes it. This is why it is, as it were, contracted in the middle.
3And as to its being, as it were, contracted in the middle, the berry? here on trees is fastened (to the stalk) sideways; what connecting part there is between (the fruit and stalk) pressed in, as it were, that he thereby makes it. This is why it is, as it were, contracted in the middle. 13. He anoints from top to bottom the (corner) facing the fire; for the (corner) facing the fire is the sacrificer, and the ghee is sap: with sap he thus anoints the sacrificer; therefore he anoints from top to bottom the (corner) facing the fire. He then 1 ‘Recite to the stake being anointed!’ or, ‘we anoint the stake: Recite |’ Kava rec. The latter is the formula mentioned Ait. Br. II, 2 (but ‘aigmo yfpam,’ for K4nva ‘yipam afigmo’); where the seven verses recited by the Hotr: (brought up to eleven as usual) are given. See also Asv. III, 1, 8. * Pippala refers especially to the berry or fruit of the Ficus Religiosa. Ill KANDA, 7 ADHYAYA, I BRAHMANA, 17. 171 grasps the girding-part all round, and says (to the Hotzz), ‘ Recite to the (stake) being set up!’ 14. He raises it with, ‘With thy crest thou hast touched the sky; with thy middle thou hast filled the air; with thy foot thou hast steadied the earth;’—the sacrificial stake being a thunderbolt, (he raises it) for the conquering of these worlds; with that thunderbolt he gains these worlds, and deprives his enemies of their share in these worlds. 15. He then plants it (in the hole) with (Vag. S. VI, 3),‘To what resorts of thine we long to go where are the swift-footed, many-horned kine; there, forsooth, was imprinted widestriding Vishzu’s highest mighty foot-step.’ With this trish¢ubh verse he plants it; the trish¢tubh is a thunderbolt, as the sacrificial stake is a thunderbolt; therefore he plants it with a trish¢ubh verse. 16. That (corner which was) facing the fire he places opposite the fire; for the (corner) facing the fire is the sacrificer, and the sacrifice is fire. Hence were he to turn the fire-corner aside from the fire, the sacrificer would assuredly turn aside from the sacrifice; therefore he places the (corner which was) facing the fire opposite the fire. He then heaps up (earth) round it and presses it firmly all round, and pours water thereon’. 17. Thereupon he makes (the sacrificer) say while touching it (V4g. S. VI, 4; Rig-veda I, 22, 19),‘See ye the deeds of Vishzu, whereby he beheld the sacred ordinances, Indra’s allied 1 The same formulas are used on this occasion as at III, 6, 1, 17-18. 172 SATAPATHA-BRAHMANA. friend!’ For he who has set up the sacrificial stake has hurled the thunderbolt: ‘See ye Vishzu’s conquest!’ he means to say when he says, ‘See ye the deeds of Vishzu, whereby he beheld the sacred ordinances, Indra’s allied friend.’ Indra, forsooth, is the deity of the sacrifice, and the sacrificial stake belongs to Vishzu; he thereby connects it with Indra; therefore he says, ‘ Indra’s allied friend.’
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.
No commentary for this page.