Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1And let him on this occasion give as much as he can afford, for no offering, they say, should be without a Dakshiz4. When this UdavasAnty4-ish¢i is completed, he offers the (ordinary) evening (milk-)offering*~—but the morning offering at its proper time. 1 According to Katy. X, 9, 20 (as interpreted by the commentator) this (Vaishzavti) 4huti may optionally take the place of the UdavasAntya ishé. ‘Atho’ has evidently the force of ‘or’ here, as in IV, 6, 4,5. The K4nva text has atho apy 4hutim eva guhuyat; with the same meaning, cf. I, 1, 3, 3; also ‘uto,’ note to IV, 5, 2, 13. * For the Agnihotra, or morning and evening libation of milk, see II, 2, 4; 3, 4. The performance being completed, the tempo- Iv KAWDA, 5 ADHYAyA, 2 BRAHMANA, 2. 391 SeconpD BRAHMANA. 1. They lay hands on the barren cow}, and having laid hands on it, they. quiet it. It having been quieted’, he says (to the slaughterer), ‘ Pull out the omentum!’ The omentum having been pulled out?, let him tell (the slaughterer) to search groping for an embryo. Ifthey do not find one, why need they care ? and if they find one, atonement is made therefore. 2. For surely it is not right that, thinking it to be one (cow), they should perform, as it were, with that one; or that, thinking them to be two, they should perform, as it were, with two*%. Let him bid (the rary erections, as the Sadas, cart-shed, Agntdhra fire-house, &c., are set on fire, and the sacrificer and priests go home. 1 The order of this and the succeeding Brahmanas differs considerably in the two recensions. In the K&zva recension the present Braéhmaza (the text of which also differs very much) is preceded by three others (V, 6, 1-3), corresponding to M. IV, 5, 3; IV, 5, 4 and IV, 5, 6, respectively. * The text has simply, he (viz. the Samitrs’ or butcher) having quieted it, he (the Adhvaryu) says, (S.) having pulled it out, let him (A.) bid... . ® The meaning of this would seem to be, that they should not content themselves with the supposition of its being a barren cow, but that they should ascertain whether she is not—as the term is— ‘ashMpadt,’ or eight-footed, i.e. a cow with calf (cf. par. 12), and should in that case make atonement. The K4nva text reads, Now when they thus proceed with that (animal offering), they, thinking it to be one (cow) only, pronounce the 4pri verses (4privanti). They turn out to be two (te dve bhavatah); and surely it is not right that one should cast away that on which the Apri verses have been pronounced. Now that juice has flowed together from all the limbs: thus offering is also made with those sacrificial portions of that (embryo). And the sacrifice is as much as the havis and Svishfakrit; he thus connects that whole (embryo) with that sacri- 392 SATAPATHA-BRAHMANA. slaughterer) get ready the pot (sthalt) and the cloth (ushatsha)'.
2And the sacrifice is as much as the havis and Svishfakrit; he thus connects that whole (embryo) with that sacri- 392 SATAPATHA-BRAHMANA. slaughterer) get ready the pot (sthalt) and the cloth (ushatsha)'. 3. They then perform with the omentum, just as its mode of performance is*. Having performed with the omentum, both the Adhvaryu and Sacrificer return (to the sacrificial ground). The Adhvaryu says, ‘Pull out that embryo!’ otherwise he would not pull it out from the womb, since it is only pulled out from the womb of a sick or dead (female); but when the embryo is full grown, then indeed it comes out through birth: let him bid him pull it out even after tearing asunder the thighs. 4. When it is pulled out, he addresses it with (Vag. S. VIII, 28), ‘May the embryo of ten months move together with the caul !’—by saying, ‘May it move,’ he puts breath into it; and ‘of ten months’ he says, because when an embryo is full grown, then it is one of ten months: thus, even though it is not ten months old, he makes it one of ten months by means of the Brahman (prayer), the Yagus. 5. ‘ Together with the caul’—this he says so that, like a ten months’ (calf), it may go out with the caul?—‘ As yonder wind moveth, as the ocean moveth;’—thereby he puts breath into it;—‘So hath this ten months’ (calf) slipped out with the caul;’—this he means to say so that, like a ten months’ calf, it may slip out with the caul. 6. Here now they say, ‘What is he to do with fice, and thus that which is superfluous (atirikta) becomes not superfluous. 1 The comm. on Katy. XXV, 10, 7, describes the ushfsha, used on this occasion, as a small cloth, or kerchief. ® See III, 8, 2, 16 seq. ® Or, even as a ten months’ calf moves with the caul, so he means to say (that) this (should take place). IV KANDA, 5 ADHYAYA, 2 BRAHMANA, 8. 393 that embryo ?’—They might cut off a portion from every limb, even as (is done) the portioning of other portions. But let himnotdoso; for that (embryo) surely has its limbs undeveloped. Having cut it below the neck, they should let that fat juice drip into the pot; for that same juice drips from all its limbs, and thus it is a portion cut out from all its limbs. He then cuts the sacrificial portions of the cow in the same way in which they are (usually) portioned off. 7. They cook them on the cooking-fire of the animal offering : at the same time? they cook that fat juice. Having wrapped the embryo in the cloth, he lays it down by the side of the cooking-fire. When it (the victim) is cooked, he puts together? the (flesh) portions and bastes only them, but not that juice. They remove the victim (from the fire); and at the same time they remove that juice.
3Having wrapped the embryo in the cloth, he lays it down by the side of the cooking-fire. When it (the victim) is cooked, he puts together? the (flesh) portions and bastes only them, but not that juice. They remove the victim (from the fire); and at the same time they remove that juice. 8. They take it along the back of the pit, between the sacrificial stake and the fire. It having been put down south (of the fire), the Pratiprasthatr?z cuts off the sacrificial portions. He then makes an underlayer (of ghee) in both offering-spoons, and addresses (the Hotvz) for the recitation to the Manoté deity on the havis. Thereupon they make cuttings from the portions of the cow, in the same way in which cuttings are made from them °. 9. Now there is an offering-spoon called prazaramt : 1 Or, in the same place. The K&nva text reads, Having cut off the head, and let the juice (rasa) flow out, he cooks it by the side of (prativesam) the (flesh) portions. And when they proceed with the havis, then having made an underlayer of ghee, and, taking twice from that juice, having basted (the portions therewith), he replenishes the (places of the) two portions. ® ? Read ‘samuhya’ for ‘samudya.’ See III, 8, 3, 5 seq. 5 See IIT, 8, 3, 15 seq. 394 SATAPATHA-BRAHMANA. therein the Pratiprasthatr? makes an underlayer of ghee for the fat juice, takes two portions (from the juice), bastes them once (with ghee), and replenishes (the juice whence) both portions (have been taken). He (the Adhvaryu) then addresses (the Hotz) for the recitation (of the invitatory prayer). Having called for the Srausha¢, he says (to the Maitravaruza), ‘Prompt (the Hotz to recite the offering prayer)!’ As the Vasha¢ is uttered, the Adhvaryu offers (the flesh portions). After the Adhvaryu’s oblation the Pratiprasthatvz offers (the fat juice)— 10. With (Vag. S. VIII, 29), ‘Thou whose fruit is fit for sacrifice,—for embryos are unfit for sacrifice: this one he thus makes fit for sacrifice by means of the Brahman, the Yagus;—‘thou who hast a golden womb,—for on that former occasion}, they rend the womb when they tear out (the embryo); and gold means immortal life; he thus makes that womb of her (the cow) immortal ;— ‘Him whose limbs are unbroken, I have brought together with his mother, Hail!’ Thus, if it be a male (embryo) ; but if it be a female one, with, ‘Her whose limbs are unbroken, I have brought together with her mother, Hail!’ And, if it be an indistinguishable embryo, let him offer in making it male, since embryos (garbha, masc.) are male, ‘Him whose limbs are unbroken, I have brought together with his mother, Hail!’ For on that former occasion, when they tear out (the embryo) they separate it from its mother: now, having rendered it successful by means of the Brahman, the Yagus, he brings it again together with its mother in the midst of the sacrifice. 1 See par. 3. IV KANDA, 5 ADHYAYA, 2 BRAHMANA, 13.%* 395 Wa ““~T 11. Thereupon the Adhvaryu makes the oblation<: + <0! | -
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 let him on this occasion give as much as he can afford, for no offering, they say, should be without a Dakshiz4. When this UdavasAnty4-ish¢i is completed, he offers the (ordinary) evening (milk-)offering*~—but the morning offering at its proper time. 1 According to Katy. X, 9, 20 (as interpreted by the commentator) this (Vaishzavti) 4huti may optionally take the place of the UdavasAntya ishé. ‘Atho’ has evidently the force of ‘or’ here, as in IV, 6, 4,5. The K4nva text has atho apy 4hutim eva guhuyat; with the same meaning, cf. I, 1, 3, 3; also ‘uto,’ note to IV, 5, 2, 13. * For the Agnihotra, or morning and evening libation of milk, see II, 2, 4; 3, 4. The performance being completed, the tempo- Iv KAWDA, 5 ADHYAyA, 2 BRAHMANA, 2. 391 SeconpD BRAHMANA. 1. They lay hands on the barren cow}, and having laid hands on it, they. quiet it. It having been quieted’, he says (to the slaughterer), ‘ Pull out the omentum!’ The omentum having been pulled out?, let him tell (the slaughterer) to search groping for an embryo. Ifthey do not find one, why need they care ? and if they find one, atonement is made therefore. 2. For surely it is not right that, thinking it to be one (cow), they should perform, as it were, with that one; or that, thinking them to be two, they should perform, as it were, with two*%. Let him bid (the rary erections, as the Sadas, cart-shed, Agntdhra fire-house, &c., are set on fire, and the sacrificer and priests go home. 1 The order of this and the succeeding Brahmanas differs considerably in the two recensions. In the K&zva recension the present Braéhmaza (the text of which also differs very much) is preceded by three others (V, 6, 1-3), corresponding to M. IV, 5, 3; IV, 5, 4 and IV, 5, 6, respectively. * The text has simply, he (viz. the Samitrs’ or butcher) having quieted it, he (the Adhvaryu) says, (S.) having pulled it out, let him (A.) bid... . ® The meaning of this would seem to be, that they should not content themselves with the supposition of its being a barren cow, but that they should ascertain whether she is not—as the term is— ‘ashMpadt,’ or eight-footed, i.e. a cow with calf (cf. par. 12), and should in that case make atonement. The K4nva text reads, Now when they thus proceed with that (animal offering), they, thinking it to be one (cow) only, pronounce the 4pri verses (4privanti). They turn out to be two (te dve bhavatah); and surely it is not right that one should cast away that on which the Apri verses have been pronounced. Now that juice has flowed together from all the limbs: thus offering is also made with those sacrificial portions of that (embryo). And the sacrifice is as much as the havis and Svishfakrit; he thus connects that whole (embryo) with that sacri- 392 SATAPATHA-BRAHMANA. slaughterer) get ready the pot (sthalt) and the cloth (ushatsha)'.
2And the sacrifice is as much as the havis and Svishfakrit; he thus connects that whole (embryo) with that sacri- 392 SATAPATHA-BRAHMANA. slaughterer) get ready the pot (sthalt) and the cloth (ushatsha)'. 3. They then perform with the omentum, just as its mode of performance is*. Having performed with the omentum, both the Adhvaryu and Sacrificer return (to the sacrificial ground). The Adhvaryu says, ‘Pull out that embryo!’ otherwise he would not pull it out from the womb, since it is only pulled out from the womb of a sick or dead (female); but when the embryo is full grown, then indeed it comes out through birth: let him bid him pull it out even after tearing asunder the thighs. 4. When it is pulled out, he addresses it with (Vag. S. VIII, 28), ‘May the embryo of ten months move together with the caul !’—by saying, ‘May it move,’ he puts breath into it; and ‘of ten months’ he says, because when an embryo is full grown, then it is one of ten months: thus, even though it is not ten months old, he makes it one of ten months by means of the Brahman (prayer), the Yagus. 5. ‘ Together with the caul’—this he says so that, like a ten months’ (calf), it may go out with the caul?—‘ As yonder wind moveth, as the ocean moveth;’—thereby he puts breath into it;—‘So hath this ten months’ (calf) slipped out with the caul;’—this he means to say so that, like a ten months’ calf, it may slip out with the caul. 6. Here now they say, ‘What is he to do with fice, and thus that which is superfluous (atirikta) becomes not superfluous. 1 The comm. on Katy. XXV, 10, 7, describes the ushfsha, used on this occasion, as a small cloth, or kerchief. ® See III, 8, 2, 16 seq. ® Or, even as a ten months’ calf moves with the caul, so he means to say (that) this (should take place). IV KANDA, 5 ADHYAYA, 2 BRAHMANA, 8. 393 that embryo ?’—They might cut off a portion from every limb, even as (is done) the portioning of other portions. But let himnotdoso; for that (embryo) surely has its limbs undeveloped. Having cut it below the neck, they should let that fat juice drip into the pot; for that same juice drips from all its limbs, and thus it is a portion cut out from all its limbs. He then cuts the sacrificial portions of the cow in the same way in which they are (usually) portioned off. 7. They cook them on the cooking-fire of the animal offering : at the same time? they cook that fat juice. Having wrapped the embryo in the cloth, he lays it down by the side of the cooking-fire. When it (the victim) is cooked, he puts together? the (flesh) portions and bastes only them, but not that juice. They remove the victim (from the fire); and at the same time they remove that juice.
3Having wrapped the embryo in the cloth, he lays it down by the side of the cooking-fire. When it (the victim) is cooked, he puts together? the (flesh) portions and bastes only them, but not that juice. They remove the victim (from the fire); and at the same time they remove that juice. 8. They take it along the back of the pit, between the sacrificial stake and the fire. It having been put down south (of the fire), the Pratiprasthatr?z cuts off the sacrificial portions. He then makes an underlayer (of ghee) in both offering-spoons, and addresses (the Hotvz) for the recitation to the Manoté deity on the havis. Thereupon they make cuttings from the portions of the cow, in the same way in which cuttings are made from them °. 9. Now there is an offering-spoon called prazaramt : 1 Or, in the same place. The K&nva text reads, Having cut off the head, and let the juice (rasa) flow out, he cooks it by the side of (prativesam) the (flesh) portions. And when they proceed with the havis, then having made an underlayer of ghee, and, taking twice from that juice, having basted (the portions therewith), he replenishes the (places of the) two portions. ® ? Read ‘samuhya’ for ‘samudya.’ See III, 8, 3, 5 seq. 5 See IIT, 8, 3, 15 seq. 394 SATAPATHA-BRAHMANA. therein the Pratiprasthatr? makes an underlayer of ghee for the fat juice, takes two portions (from the juice), bastes them once (with ghee), and replenishes (the juice whence) both portions (have been taken). He (the Adhvaryu) then addresses (the Hotz) for the recitation (of the invitatory prayer). Having called for the Srausha¢, he says (to the Maitravaruza), ‘Prompt (the Hotz to recite the offering prayer)!’ As the Vasha¢ is uttered, the Adhvaryu offers (the flesh portions). After the Adhvaryu’s oblation the Pratiprasthatvz offers (the fat juice)— 10. With (Vag. S. VIII, 29), ‘Thou whose fruit is fit for sacrifice,—for embryos are unfit for sacrifice: this one he thus makes fit for sacrifice by means of the Brahman, the Yagus;—‘thou who hast a golden womb,—for on that former occasion}, they rend the womb when they tear out (the embryo); and gold means immortal life; he thus makes that womb of her (the cow) immortal ;— ‘Him whose limbs are unbroken, I have brought together with his mother, Hail!’ Thus, if it be a male (embryo) ; but if it be a female one, with, ‘Her whose limbs are unbroken, I have brought together with her mother, Hail!’ And, if it be an indistinguishable embryo, let him offer in making it male, since embryos (garbha, masc.) are male, ‘Him whose limbs are unbroken, I have brought together with his mother, Hail!’ For on that former occasion, when they tear out (the embryo) they separate it from its mother: now, having rendered it successful by means of the Brahman, the Yagus, he brings it again together with its mother in the midst of the sacrifice. 1 See par. 3. IV KANDA, 5 ADHYAYA, 2 BRAHMANA, 13.%* 395 Wa ““~T 11. Thereupon the Adhvaryu makes the oblation<: + <0! | -
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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