Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
135. With what is left of the offering of gravy, he then sprinkles the quarters, with, ‘The regions,— the fore-regions,—the by-regions,—the intermediate regions,—the upper regions,—to the regions, Hail!’ For the offering of gravy is sap: thus he imbues all the regions with sap, and hence sap is obtained here on earth in every region. 36. Thereupon he touches (what remains of) the victim?: now is the time for the touching. And whether he has touched it before, fearing ‘those (evil spirits) that hover near will tear it about,’ or whether he be not afraid? of its being torn about, let him in any case now touch (the victim). 1 This touching takes place either before or after the invocation of Ida (see I, 8, 1, 1 seq.), whereupon the priests and sacrificer eat their respective portions; the straight gut being the Agnfdh’s, the part above the udder (adhyfdhnf) the Hotr#’s, the kloman (apparently the right lung) the Brahman’s, the pericardium (? purftat) the Adhvaryu’s, and the spleen the sacrificer’s share, while the Id4 is eaten by all of them. 2 Or perhaps,—And as to his touching it before this, (he did so) fearing lest those (evil spirits) that hover near would tear it about ; and even if he be not (any longer?) afraid of its being torn about, let him now touch it in any case. The K4ava text has simply,— [26] P 210 SATAPATHA-BRAHMANA. 37. [Vag. S. VI, 20] ‘To Indra belongeth the out-breathing: may it attend! to every limb! To Indra belongeth the in-breathing: it is attended to in every limb.’ Where it has been cut up limb by limb, there he heals it by means of the out-breathing and in-breathing.—‘ O° divine Tvashérz, let thine ample (forms) closely unite together, that it be uniform what is of different shape:’ whereby he makes it completely enclosed (in its limbs and flesh). ‘May thy friends, thy father and mother, to please thee, joyfully welcome thee going to the gods!’ Thus, having made it whole wherever he has offered (a piece of) it, he afterwards unites it firmly, and that body (self) of it is complete in yonder world. FourtH BrAHMANA. 1. Now there are three elevens at the animal offering,—eleven fore-offerings, eleven after-offerings, and eleven by-offerings: ten fingers, ten toes, ten vital airs, and the out-breathing, in-breathing and through-breathing—this much constitutes man, who is the highest of animals, after whom® are all animals. This is the time for touching; but if he think, ‘ Those standing about here will meddle with it,’ he may also touch it before: but this is certainly the time for touching. * The St. Petersburg Dictionary suggests that ‘ nidfdhyat’ and ‘nidhita’ are probably corruptions of forms from ‘dh4;’ the Taitt. S. (I, 3, 10) having ‘ni dedhyat—vi bobhuvat’ instead. Mahf- _ dhara also takes ‘nidfdhyat’ from ‘dhi’ in the sense of ‘dh4,—‘Indra’s out-breathing is infused into every limb; Indra’s in-breathing has been infused into every limb.’ The K4sva text has ‘-nidhftas, -nididhe.’
2S. (I, 3, 10) having ‘ni dedhyat—vi bobhuvat’ instead. Mahf- _ dhara also takes ‘nidfdhyat’ from ‘dhi’ in the sense of ‘dh4,—‘Indra’s out-breathing is infused into every limb; Indra’s in-breathing has been infused into every limb.’ The K4sva text has ‘-nidhftas, -nididhe.’ * Rather, ‘the mothers (or mother) and fathers.’ The Taitt. S. separates mat4 pitarah, ‘the mother and the fathers.’ 8 That is, inferior to whom, or, after the manner of whom. 11 KAwpA, 8 ADHYAYA, 4 BRAHMAMA, 7. 2i1 2. Now they say,‘ What, then, is done at the sacrifice whereby the vital air is kindly to all the limbs ?’ 3. When he divides the hind-part into three portions,—the hind-part being (an opening of the) vital air, and that (animal) extending from thence forward, that vital air pervades it all through. 4. And in that he cuts the hind-part into three portions,—one third for the by-offerings, one third into the guhd, and one third into the upabhvzt,— thereby the vital air is kindly to all the limbs. 5. He alone, however, may slay an animal who can supply it with the sacrificial essence’. And if it be lean, let him stuff into the hind-part whatever may be left of the fat of the belly: the hind-part being (an opening of) the vital air, and that (animal) extending from thence forward, that vital air pervades it all through. The animal, forsooth, is breath ; for only so long (does) the animal (live), as it breathes with the breath; but when the breath departs from it, it lies there useless, even (as) a block of wood. 6. The hind-part is (part of) the animal, and fat means sacrificial essence?: thus he supplies it with the sacrificial essence. But if it be tender (juicy), then it has itself obtained the sacrificial essence. 7. Thereupon he takes clotted ghee; for twofold. indeed is this (clotted ghee),—to wit, both ghee ' Sayana takes ‘medham’ as apposition to ‘enam,’ and explains it by ‘medh4rha, pravriddha,’ and ‘upanayet’ by ‘ prapnuyat’ (it is, doubtless, ‘ zuftihren’). The K4ava text, however, reads,—Tad &hué sa vai pasum labheteti ya enam medha upanayed iti. * Gudo vai pasuk, medo vai medhas ; this is one of many exceptions to the rule laid down by Professor Delbrtick regarding the order of subject and predicate, Synt. Forsch., III, p. 26. Copulative sentences with a tertium comparationis likewise do not generally conform to that rule. P 2 212 SATAPATHA-BRAHMANA. and sour milk?,—and a productive union means a couple: thus a productive union is thereby effected. 8. Therewith they perform at the after-offerings. The after-offerings mean cattle, and clotted ghee means milk: hence he thereby puts milk into the cattle, and thus milk is here contained (or beneficial, hita) in the cattle; for clotted ghee means breath, because clotted ghee is food, and breath is food.
3The after-offerings mean cattle, and clotted ghee means milk: hence he thereby puts milk into the cattle, and thus milk is here contained (or beneficial, hita) in the cattle; for clotted ghee means breath, because clotted ghee is food, and breath is food. 9. Therewith he (the Adhvaryu) performs in front (on the Ahavantya) at the after-offerings——whereby he puts into (the victim) that vital air which is here in front;—and therewith he (the PratiprasthAtrz) performs behind (the altar) at the by-offerings 2— whereby he puts into it that vital air which is here behind: thus two vital airs are here contained (or beneficial) on both sides, the one above and the one below. 10. Here now, one (Hotvz) pronounces the Vashat for two,—for the Adhvaryu (who performs the after- 1 See p. 156, note 3. 2 When the priests and sacrificer have eaten their portions of the Ida, the Agnidh fetches hot coals from the Samitra (or, at the animal offering connected with the Soma-sacrifice), optionally from the Agnidhra, and puts them on the Hotr?’s hearth (p. 148, note 4),— or at the ordinary animal offering (nirfdfa pasu), on the north hip (north-west corner) of the altar after removing the sacrificial grass. On these coals the Pratiprasthatr? performs the by-offerings (upayag), while the Adhvaryu performs the after-offerings (anuy4ga) on the Ahavaniya. For the by-offerings the Pratiprasthatr?' cuts the respective part and the hind-quarter (III, 8, 3, 18) into eleven parts, and at each Vashaf throws one piece thereof with his hand into the fire. The recipients of the first eight and the last after-offerings, on the other hand, are the same as those of the nine after-offerings at the Seasonal sacrifices (part i, p. 404). The Hotr#’s formulas for the additional two offerings, inserted before the last, are: 9. The divine lord of the forest [10. The divine barhis of water-plants] may graciously accept (the offering) for abundant obtainment of abundant gift! Vausha/!’ (cf. part i, p. 235; Asy, Sr. II, 6, 13.) 111 KAWDA, 8 ADHYAYA, 4 BRAHMANA, 17. 213 offerings) and for him (the PratiprasthAtv?) who performs the by-offerings. And because he offers them © by (in addition to) the offering (Adhvaryu), therefore they are called by-offerings. And in performing the by-offerings, he produces (offspring), since he performs the by-offerings behind (the altar), and from behind offspring is produced from woman. 11. He offers the by-offerings with (Vag. S. VI, 21), ‘Go thou to the sea, Hail!’ The sea is water, and seed is water: he thereby casts seed. 12, ‘Go thou to the air, Hail!’ It is into (along) the air that offspring is born: into the air he ae (offspring). . ‘Go thou to the divine Savitrvz, Hail!’ Savitri is the impeller of the gods: impelled by Savitvz he thus produces creatures. 14. ‘Go thou to Mitra and Varuma, Hail!’ Mitra and Varuza are the out-breathing and inbreathing: he thus bestows out-breathing and inbreathing on the creatures.
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.
135. With what is left of the offering of gravy, he then sprinkles the quarters, with, ‘The regions,— the fore-regions,—the by-regions,—the intermediate regions,—the upper regions,—to the regions, Hail!’ For the offering of gravy is sap: thus he imbues all the regions with sap, and hence sap is obtained here on earth in every region. 36. Thereupon he touches (what remains of) the victim?: now is the time for the touching. And whether he has touched it before, fearing ‘those (evil spirits) that hover near will tear it about,’ or whether he be not afraid? of its being torn about, let him in any case now touch (the victim). 1 This touching takes place either before or after the invocation of Ida (see I, 8, 1, 1 seq.), whereupon the priests and sacrificer eat their respective portions; the straight gut being the Agnfdh’s, the part above the udder (adhyfdhnf) the Hotr#’s, the kloman (apparently the right lung) the Brahman’s, the pericardium (? purftat) the Adhvaryu’s, and the spleen the sacrificer’s share, while the Id4 is eaten by all of them. 2 Or perhaps,—And as to his touching it before this, (he did so) fearing lest those (evil spirits) that hover near would tear it about ; and even if he be not (any longer?) afraid of its being torn about, let him now touch it in any case. The K4ava text has simply,— [26] P 210 SATAPATHA-BRAHMANA. 37. [Vag. S. VI, 20] ‘To Indra belongeth the out-breathing: may it attend! to every limb! To Indra belongeth the in-breathing: it is attended to in every limb.’ Where it has been cut up limb by limb, there he heals it by means of the out-breathing and in-breathing.—‘ O° divine Tvashérz, let thine ample (forms) closely unite together, that it be uniform what is of different shape:’ whereby he makes it completely enclosed (in its limbs and flesh). ‘May thy friends, thy father and mother, to please thee, joyfully welcome thee going to the gods!’ Thus, having made it whole wherever he has offered (a piece of) it, he afterwards unites it firmly, and that body (self) of it is complete in yonder world. FourtH BrAHMANA. 1. Now there are three elevens at the animal offering,—eleven fore-offerings, eleven after-offerings, and eleven by-offerings: ten fingers, ten toes, ten vital airs, and the out-breathing, in-breathing and through-breathing—this much constitutes man, who is the highest of animals, after whom® are all animals. This is the time for touching; but if he think, ‘ Those standing about here will meddle with it,’ he may also touch it before: but this is certainly the time for touching. * The St. Petersburg Dictionary suggests that ‘ nidfdhyat’ and ‘nidhita’ are probably corruptions of forms from ‘dh4;’ the Taitt. S. (I, 3, 10) having ‘ni dedhyat—vi bobhuvat’ instead. Mahf- _ dhara also takes ‘nidfdhyat’ from ‘dhi’ in the sense of ‘dh4,—‘Indra’s out-breathing is infused into every limb; Indra’s in-breathing has been infused into every limb.’ The K4sva text has ‘-nidhftas, -nididhe.’
2S. (I, 3, 10) having ‘ni dedhyat—vi bobhuvat’ instead. Mahf- _ dhara also takes ‘nidfdhyat’ from ‘dhi’ in the sense of ‘dh4,—‘Indra’s out-breathing is infused into every limb; Indra’s in-breathing has been infused into every limb.’ The K4sva text has ‘-nidhftas, -nididhe.’ * Rather, ‘the mothers (or mother) and fathers.’ The Taitt. S. separates mat4 pitarah, ‘the mother and the fathers.’ 8 That is, inferior to whom, or, after the manner of whom. 11 KAwpA, 8 ADHYAYA, 4 BRAHMAMA, 7. 2i1 2. Now they say,‘ What, then, is done at the sacrifice whereby the vital air is kindly to all the limbs ?’ 3. When he divides the hind-part into three portions,—the hind-part being (an opening of the) vital air, and that (animal) extending from thence forward, that vital air pervades it all through. 4. And in that he cuts the hind-part into three portions,—one third for the by-offerings, one third into the guhd, and one third into the upabhvzt,— thereby the vital air is kindly to all the limbs. 5. He alone, however, may slay an animal who can supply it with the sacrificial essence’. And if it be lean, let him stuff into the hind-part whatever may be left of the fat of the belly: the hind-part being (an opening of) the vital air, and that (animal) extending from thence forward, that vital air pervades it all through. The animal, forsooth, is breath ; for only so long (does) the animal (live), as it breathes with the breath; but when the breath departs from it, it lies there useless, even (as) a block of wood. 6. The hind-part is (part of) the animal, and fat means sacrificial essence?: thus he supplies it with the sacrificial essence. But if it be tender (juicy), then it has itself obtained the sacrificial essence. 7. Thereupon he takes clotted ghee; for twofold. indeed is this (clotted ghee),—to wit, both ghee ' Sayana takes ‘medham’ as apposition to ‘enam,’ and explains it by ‘medh4rha, pravriddha,’ and ‘upanayet’ by ‘ prapnuyat’ (it is, doubtless, ‘ zuftihren’). The K4ava text, however, reads,—Tad &hué sa vai pasum labheteti ya enam medha upanayed iti. * Gudo vai pasuk, medo vai medhas ; this is one of many exceptions to the rule laid down by Professor Delbrtick regarding the order of subject and predicate, Synt. Forsch., III, p. 26. Copulative sentences with a tertium comparationis likewise do not generally conform to that rule. P 2 212 SATAPATHA-BRAHMANA. and sour milk?,—and a productive union means a couple: thus a productive union is thereby effected. 8. Therewith they perform at the after-offerings. The after-offerings mean cattle, and clotted ghee means milk: hence he thereby puts milk into the cattle, and thus milk is here contained (or beneficial, hita) in the cattle; for clotted ghee means breath, because clotted ghee is food, and breath is food.
3The after-offerings mean cattle, and clotted ghee means milk: hence he thereby puts milk into the cattle, and thus milk is here contained (or beneficial, hita) in the cattle; for clotted ghee means breath, because clotted ghee is food, and breath is food. 9. Therewith he (the Adhvaryu) performs in front (on the Ahavantya) at the after-offerings——whereby he puts into (the victim) that vital air which is here in front;—and therewith he (the PratiprasthAtrz) performs behind (the altar) at the by-offerings 2— whereby he puts into it that vital air which is here behind: thus two vital airs are here contained (or beneficial) on both sides, the one above and the one below. 10. Here now, one (Hotvz) pronounces the Vashat for two,—for the Adhvaryu (who performs the after- 1 See p. 156, note 3. 2 When the priests and sacrificer have eaten their portions of the Ida, the Agnidh fetches hot coals from the Samitra (or, at the animal offering connected with the Soma-sacrifice), optionally from the Agnidhra, and puts them on the Hotr?’s hearth (p. 148, note 4),— or at the ordinary animal offering (nirfdfa pasu), on the north hip (north-west corner) of the altar after removing the sacrificial grass. On these coals the Pratiprasthatr? performs the by-offerings (upayag), while the Adhvaryu performs the after-offerings (anuy4ga) on the Ahavaniya. For the by-offerings the Pratiprasthatr?' cuts the respective part and the hind-quarter (III, 8, 3, 18) into eleven parts, and at each Vashaf throws one piece thereof with his hand into the fire. The recipients of the first eight and the last after-offerings, on the other hand, are the same as those of the nine after-offerings at the Seasonal sacrifices (part i, p. 404). The Hotr#’s formulas for the additional two offerings, inserted before the last, are: 9. The divine lord of the forest [10. The divine barhis of water-plants] may graciously accept (the offering) for abundant obtainment of abundant gift! Vausha/!’ (cf. part i, p. 235; Asy, Sr. II, 6, 13.) 111 KAWDA, 8 ADHYAYA, 4 BRAHMANA, 17. 213 offerings) and for him (the PratiprasthAtv?) who performs the by-offerings. And because he offers them © by (in addition to) the offering (Adhvaryu), therefore they are called by-offerings. And in performing the by-offerings, he produces (offspring), since he performs the by-offerings behind (the altar), and from behind offspring is produced from woman. 11. He offers the by-offerings with (Vag. S. VI, 21), ‘Go thou to the sea, Hail!’ The sea is water, and seed is water: he thereby casts seed. 12, ‘Go thou to the air, Hail!’ It is into (along) the air that offspring is born: into the air he ae (offspring). . ‘Go thou to the divine Savitrvz, Hail!’ Savitri is the impeller of the gods: impelled by Savitvz he thus produces creatures. 14. ‘Go thou to Mitra and Varuma, Hail!’ Mitra and Varuza are the out-breathing and inbreathing: he thus bestows out-breathing and inbreathing on the creatures.
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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