Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1. ‘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. 15. ‘Gothoutothe day andthe night, Hail!’ It is through (along) day and night that offspring is born: through day and night he causes creatures to be born. 16. ‘Go thou to the metres, Hail!’ There are seven metres; and there are seven domestic and seven wild animals: both kinds he thus causes to be produced. 17. ‘Go thou to heaven and earth, Hail!’ For, Prag&pati, having created the living beings, 1 Praivainam tag ganayati, ‘he causes it (the victim) to be born (again),’ Kava rec. The above passage has apparently to be understood in a general sense, ‘he causes birth to take place among living creatures,’ 214 SATAPATHA-BRAHMANA. enclosed them between heaven and earth, and so these beings are enclosed between heaven and earth. And in like manner does this (offerer), having created living beings,enclose them between heaven and earth. 18. He then makes additional by-offerings (atiupayag). Were he not to make additional by-offerings, there would only be as many living beings as were created in the beginning; they would not be propagated ; but by making additional by-offerings he indeed propagates them; whence creatures are again born here repeatedly’. Firty BRAHMANA. 1. He makes the additional by-offerings :—with ‘Go thou to the sacrifice*, Hail!’ The sacrifice is water, and seed is water: he thus casts seed. 2. ‘Go thou to Soma, Hail!’ Soma is seed: he thus casts seed. 3. ‘Go thou to the heavenly ether, Hail!’ The heavenly ether is water, and seed is water: he thus casts seed. 4. ‘Go thou to Agni Vaisvanara, Hail!’ Agni Vaisvanara (‘belonging to all men’) is this earth, and she is a safe resting-place: upon that safe resting-place he thus produces (creatures). 5. He then touches his mouth, with, ‘Give me mind and heart!’ thus indeed the by-offerer does not throw himself after (the oblations into the fire). 6. Thereupon® they perform the Patntsamyagas ' Or, ‘by making additional by-offerings he reproduces them: whence creatures are born here returning again and again’ (metempsychosis). . * The K4nva text (as the Taitt. S.) reverses the order of this and the following formula. Nor does it begin a new Brahmaza here. * Having completed the last after-offering, the Adhvaryu, in the 11 KANDA, 8 ADHYAYA, 5 BRAHMANA, 9. 215 with the tail (of the victim), for the tail is the hindpart, and from the hind-part of woman offspring is produced: hence offspring is produced by the Patntsamyagas being performed with the tail. 7. For the wives of the gods he cuts portions from the inside, since it is from the inside of woman that offspring is produced ; for Agni the householder from above, since it is from above that the male approaches the female.
27. For the wives of the gods he cuts portions from the inside, since it is from the inside of woman that offspring is produced ; for Agni the householder from above, since it is from above that the male approaches the female. 8. Thereupon they betake themselves, with the heart-spit, to the purificatory bath". Now, the anguish of the victim, in being slaughtered, concentrates itself into the heart, and from the heart into the heart-spit; and whatever part of cooked (food) is pierced that becomes palatable?: therefore let him roast it on the spit after piercing it. Uppermost on the thrice-moved (portions of the) victim he places that heart after pulling it off (the spit). 9. He (the slaughterer) then hands the heart-spit (to the Adhvaryu). Let him not throw it on the first place, throws the first chip of the sacrificial stake into the fire, in accordance with III, 7, 1, 32. For the four Patnisamy4gas, the deities of which are Soma, Tvash/ri, the wives of the gods, and Agni the householder, see part i, p. 256. The first two offerings may consist only of ghee, or, as the last two, of a piece of the tail. 1 The technical term for this purificatory ceremony is sQlavabhritha, or ‘spit-bath.’ On the present occasion it is not performed (see paragraph rr), but it is inserted here because it forms the conclusion of the ordinary animal offering, not connected with the Soma-sacrifice (niridha-pasu), as well as of the offering of a sterile cow (termed anfbandhy4) to Mitra and Varuna, which concludes the Soma-sacrifice. See part i, p. 379, note 1, and IV, 5, 4 y4, 1 seq. (p>. 2) * ? Alamgusha, ‘sufficient for eating,’ Sayama; ‘sufficient in itself,’ St. Petersburg Dict. The K4Asva text has the probably preferable reading,—atha alamgusham sritam eva paritrindanti,— ‘they then pierce (with the spit) what is already sufficiently cooked.’ 216 SATAPATHA-BRAHMANA, ground, nor into the water; for were he to throw it on the ground, that anguish would enter into the plants and trees; and were he to throw it into the water, that anguish would enter into the water: hence neither on the ground, nor into the water. to. But on going down to the water, let him bury it at the place where the dry and the moist meet. But if he feel disinclined to going down (to the water), he pours out a vessel of water in front of the sacrificial stake and buries (the spit) at the place where the dry and the moist meet, with (V4g. S. VI, 22), ‘Injure thou not the waters nor the plants!’ thus it injures neither the waters nor the plants; ‘From every fetter'—therefrom deliver us, O king Varuza! That they say, we swear by the “Inviolable (cows),” by “Varuma%,”
3S. VI, 22), ‘Injure thou not the waters nor the plants!’ thus it injures neither the waters nor the plants; ‘From every fetter'—therefrom deliver us, O king Varuza! That they say, we swear by the “Inviolable (cows),” by “Varuma%,” 1 This is a doubtful rendering in accordance with the suggestion in the St. Petersburg Dict., that ‘dh4mno-dh4mna’ in this passage is an old corruption of ‘damno-damnaf,’ The Taitt.S, has the same reading. Sayama and Mahidhara take it in the sense of ‘from every place (infested by enemies, or, rendered fearful by thy noose) deliver us!’ Could ‘dh4mno-dhamnat’ be taken as gen. to ‘régan?’ * ? Or, ‘That they say (i.e. mention the word) ““Cows,’”—that we swear by “ Varuna,”—therefrom deliver us, O Varunal’ If the mentioning of words for cow (as well as the taking in vain of Varuna’s name) is meant to be censured in this passage, Sat. Br. II, 2, 4, 14 (part i, p. 326 note) may be compared. It seems, however, doubtful whether the author of the Braéhmama took the term aghny4h as referring to ‘cows’ here. The St. Petersburg Dict., s.v. sap, translates, ‘when we swear by the name of Varuna.’ Instead of ‘Yad &hur aghny4 iti varuveti sap4mahe,’ the Taitt. S. (I, 3, 11, 1) reads ‘Yad Apo aghniy4 varuneti sapamahe,’ which Sayaza explains by ‘O ye waters, O ye Aghny&h (?inviolable ones, cows, waters), O Varuna! thus we solicit thee (to avert evil from us);’ adding a passage to the effect that he who approaches his better (addressing him) by name, wishes him ‘ puny&rti;’ while in the present mantra, he contends there is no mere ‘taking the name of Varuva in vain.’ 111 KANDA, 9 ADHYAYA, I BRAHMANA, 2. 217 therefrom deliver us,O Varuza!’ Thereby he delivers him! from every noose of Varuza, from all (guilt) against Varuza. 11. He then addresses (the water)? with, ‘May the waters and plants be friendly unto us, unfriendly to him who hateth us, and whom we hate!’ For when they proceed with that (spit), the waters, forsooth, as well as the plants, keep as it were receding from him; but hereby he now makes a covenant with them, and so they again approach to him, and that expiation is performed (to them). He does not perform (the spit-bath) at the animal offering to Agni and Soma, nor at that to Agni, but only at that of the Andbandhy4-cow , for therewith the whole sacrifice attains to completion. And in that they perform (the ceremony) with the heart-spit at the cow (offering), thereby indeed it comes to be performed also for the animal offering to Agni and Soma, as well as for that to Agni. Ninty ApuyAya, First BRAHMANA. 1. Now Prag4pati (the lord of creatures), having createdliving beings, felt himself as it were exhausted‘. The creatures turned away from him; the creatures did not abide with him for his joy and food. 2. He thought within him, ‘I have exhausted * Le. the sacrificer (or the victim representing the sacrificer).
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. ‘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. 15. ‘Gothoutothe day andthe night, Hail!’ It is through (along) day and night that offspring is born: through day and night he causes creatures to be born. 16. ‘Go thou to the metres, Hail!’ There are seven metres; and there are seven domestic and seven wild animals: both kinds he thus causes to be produced. 17. ‘Go thou to heaven and earth, Hail!’ For, Prag&pati, having created the living beings, 1 Praivainam tag ganayati, ‘he causes it (the victim) to be born (again),’ Kava rec. The above passage has apparently to be understood in a general sense, ‘he causes birth to take place among living creatures,’ 214 SATAPATHA-BRAHMANA. enclosed them between heaven and earth, and so these beings are enclosed between heaven and earth. And in like manner does this (offerer), having created living beings,enclose them between heaven and earth. 18. He then makes additional by-offerings (atiupayag). Were he not to make additional by-offerings, there would only be as many living beings as were created in the beginning; they would not be propagated ; but by making additional by-offerings he indeed propagates them; whence creatures are again born here repeatedly’. Firty BRAHMANA. 1. He makes the additional by-offerings :—with ‘Go thou to the sacrifice*, Hail!’ The sacrifice is water, and seed is water: he thus casts seed. 2. ‘Go thou to Soma, Hail!’ Soma is seed: he thus casts seed. 3. ‘Go thou to the heavenly ether, Hail!’ The heavenly ether is water, and seed is water: he thus casts seed. 4. ‘Go thou to Agni Vaisvanara, Hail!’ Agni Vaisvanara (‘belonging to all men’) is this earth, and she is a safe resting-place: upon that safe resting-place he thus produces (creatures). 5. He then touches his mouth, with, ‘Give me mind and heart!’ thus indeed the by-offerer does not throw himself after (the oblations into the fire). 6. Thereupon® they perform the Patntsamyagas ' Or, ‘by making additional by-offerings he reproduces them: whence creatures are born here returning again and again’ (metempsychosis). . * The K4nva text (as the Taitt. S.) reverses the order of this and the following formula. Nor does it begin a new Brahmaza here. * Having completed the last after-offering, the Adhvaryu, in the 11 KANDA, 8 ADHYAYA, 5 BRAHMANA, 9. 215 with the tail (of the victim), for the tail is the hindpart, and from the hind-part of woman offspring is produced: hence offspring is produced by the Patntsamyagas being performed with the tail. 7. For the wives of the gods he cuts portions from the inside, since it is from the inside of woman that offspring is produced ; for Agni the householder from above, since it is from above that the male approaches the female.
27. For the wives of the gods he cuts portions from the inside, since it is from the inside of woman that offspring is produced ; for Agni the householder from above, since it is from above that the male approaches the female. 8. Thereupon they betake themselves, with the heart-spit, to the purificatory bath". Now, the anguish of the victim, in being slaughtered, concentrates itself into the heart, and from the heart into the heart-spit; and whatever part of cooked (food) is pierced that becomes palatable?: therefore let him roast it on the spit after piercing it. Uppermost on the thrice-moved (portions of the) victim he places that heart after pulling it off (the spit). 9. He (the slaughterer) then hands the heart-spit (to the Adhvaryu). Let him not throw it on the first place, throws the first chip of the sacrificial stake into the fire, in accordance with III, 7, 1, 32. For the four Patnisamy4gas, the deities of which are Soma, Tvash/ri, the wives of the gods, and Agni the householder, see part i, p. 256. The first two offerings may consist only of ghee, or, as the last two, of a piece of the tail. 1 The technical term for this purificatory ceremony is sQlavabhritha, or ‘spit-bath.’ On the present occasion it is not performed (see paragraph rr), but it is inserted here because it forms the conclusion of the ordinary animal offering, not connected with the Soma-sacrifice (niridha-pasu), as well as of the offering of a sterile cow (termed anfbandhy4) to Mitra and Varuna, which concludes the Soma-sacrifice. See part i, p. 379, note 1, and IV, 5, 4 y4, 1 seq. (p>. 2) * ? Alamgusha, ‘sufficient for eating,’ Sayama; ‘sufficient in itself,’ St. Petersburg Dict. The K4Asva text has the probably preferable reading,—atha alamgusham sritam eva paritrindanti,— ‘they then pierce (with the spit) what is already sufficiently cooked.’ 216 SATAPATHA-BRAHMANA, ground, nor into the water; for were he to throw it on the ground, that anguish would enter into the plants and trees; and were he to throw it into the water, that anguish would enter into the water: hence neither on the ground, nor into the water. to. But on going down to the water, let him bury it at the place where the dry and the moist meet. But if he feel disinclined to going down (to the water), he pours out a vessel of water in front of the sacrificial stake and buries (the spit) at the place where the dry and the moist meet, with (V4g. S. VI, 22), ‘Injure thou not the waters nor the plants!’ thus it injures neither the waters nor the plants; ‘From every fetter'—therefrom deliver us, O king Varuza! That they say, we swear by the “Inviolable (cows),” by “Varuma%,”
3S. VI, 22), ‘Injure thou not the waters nor the plants!’ thus it injures neither the waters nor the plants; ‘From every fetter'—therefrom deliver us, O king Varuza! That they say, we swear by the “Inviolable (cows),” by “Varuma%,” 1 This is a doubtful rendering in accordance with the suggestion in the St. Petersburg Dict., that ‘dh4mno-dh4mna’ in this passage is an old corruption of ‘damno-damnaf,’ The Taitt.S, has the same reading. Sayama and Mahidhara take it in the sense of ‘from every place (infested by enemies, or, rendered fearful by thy noose) deliver us!’ Could ‘dh4mno-dhamnat’ be taken as gen. to ‘régan?’ * ? Or, ‘That they say (i.e. mention the word) ““Cows,’”—that we swear by “ Varuna,”—therefrom deliver us, O Varunal’ If the mentioning of words for cow (as well as the taking in vain of Varuna’s name) is meant to be censured in this passage, Sat. Br. II, 2, 4, 14 (part i, p. 326 note) may be compared. It seems, however, doubtful whether the author of the Braéhmama took the term aghny4h as referring to ‘cows’ here. The St. Petersburg Dict., s.v. sap, translates, ‘when we swear by the name of Varuna.’ Instead of ‘Yad &hur aghny4 iti varuveti sap4mahe,’ the Taitt. S. (I, 3, 11, 1) reads ‘Yad Apo aghniy4 varuneti sapamahe,’ which Sayaza explains by ‘O ye waters, O ye Aghny&h (?inviolable ones, cows, waters), O Varuna! thus we solicit thee (to avert evil from us);’ adding a passage to the effect that he who approaches his better (addressing him) by name, wishes him ‘ puny&rti;’ while in the present mantra, he contends there is no mere ‘taking the name of Varuva in vain.’ 111 KANDA, 9 ADHYAYA, I BRAHMANA, 2. 217 therefrom deliver us,O Varuza!’ Thereby he delivers him! from every noose of Varuza, from all (guilt) against Varuza. 11. He then addresses (the water)? with, ‘May the waters and plants be friendly unto us, unfriendly to him who hateth us, and whom we hate!’ For when they proceed with that (spit), the waters, forsooth, as well as the plants, keep as it were receding from him; but hereby he now makes a covenant with them, and so they again approach to him, and that expiation is performed (to them). He does not perform (the spit-bath) at the animal offering to Agni and Soma, nor at that to Agni, but only at that of the Andbandhy4-cow , for therewith the whole sacrifice attains to completion. And in that they perform (the ceremony) with the heart-spit at the cow (offering), thereby indeed it comes to be performed also for the animal offering to Agni and Soma, as well as for that to Agni. Ninty ApuyAya, First BRAHMANA. 1. Now Prag4pati (the lord of creatures), having createdliving beings, felt himself as it were exhausted‘. The creatures turned away from him; the creatures did not abide with him for his joy and food. 2. He thought within him, ‘I have exhausted * Le. the sacrificer (or the victim representing the sacrificer).
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.