Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Soma ‘by drinking (pitva) which one becomes strong (vagin).’ * For this libation, and the accompanying Nishkevalya-sastra, at the midday Soma-feast, see part ii, pp. 338, 339, note 2. 14 SATAPATHA-BRAHMANA. fice): that is why they should proceed with her omentum at that particular time. 5. They cook the portions? in two lots. Of the one lot thereof, after making an ‘under-layer’ of ghee (clarified butter) in the guhQ spoon, he makes two cuttings from each (portion), bastes them once, and replenishes with ghee (the empty places of) the cuttings. Thereupon he makes one cutting from each into the upabhzzt spoon, bastes them twice, but does not replenish (the places of) the cuttings. Now, when of the one lot (of portions) he makes two cuttings from each, thereby that (sterile cow) becomes whole ; and when he proceeds with those (portions), thereby he wins the divine race. He then presents the (other) half to the human kind: and thereby he wins the human kind (people, vis). 6. But let him not do it in this wise ; for verily he who departs from the path of the sacrifice, stumbles; and he who does it in this wise certainly departs from the path of the sacrifice. Hence when they proceed with the omenta of the other victims, only then let them proceed with the omentum of that (cow). They cook the portions in one lot, and do not present any to the human kind. 7. He then seizes seventeen victims for Pragépati. They are all hornless, all dark-grey%, all (uncastrated) males; for he who offers the Vagapeya, wins PragApati; but Pragdpati is food, and the victim (cattle) is food: he thus wins Pragdpati. And Pragdpati is Soma, and the victim is the visible 1 For particulars regarding the meat portions, see part ii, p. 204 seq. 2 Or, black and white (sukla-kréshva-varna), as ‘syéma’ is explained by Sayama. V KANDA, I ADHYAYA, 3 BRAHMANA, 12. 15 Soma : he thus wins the visible Pragdpati. There are seventeen (victims), because Pragdpati is seventeenfold: he thus wins Pragdpati. 8. Now, they are all hornless ;—for man is nearest to Pragdpati, and he is hornless, unhorned; and Pragdpati also is hornless, unhorned; and these (victims) belong to Pragdpati: therefore they are all hornless. g. They are all dark-grey. Now, the dark-grey has two forms, the light hair and the black; and a couple means a productive pair, and Pragapati (the lord of generation) represents productiveness, and those (victims) belong to Pragdpati: therefore they are all dark-grey. 10. They are all males;—for the male means productiveness, and Pragapati represents productiveness: hence they are all males. Difficult to obtain are victims with these perfections: if he cannot obtain them (all) with these perfections, even some with these perfections will do; for verily Pragdpati is everything here.
2Difficult to obtain are victims with these perfections: if he cannot obtain them (all) with these perfections, even some with these perfections will do; for verily Pragdpati is everything here. 11. Now, some seize the last (victim) for Vaé (Speech), thinking, ‘If there be anything beyond Pragapati, that is Speech: we thus win Speech.’ But let him not do it in this wise; for Pragdpati is everything here,—these worlds and everything there is ;—whatever speech speaks in these worlds, that speech he wins: therefore he need not heed this. 12. The course of procedure regarding these (victims is as follows). When the Maitravaruza recites after the VAamadevya’, let them then proceed 1 The Vamadevya-s4man (Sdmav. II, 32-34) is the second Prish/ha-stotra, after the chanting of which, at the midday feast, 16 SATAPATHA-BRAHMANA. with their omenta ; for the Vamadevya means productiveness, and Pragdpati means _productiveness, and these (victims) belong to Pragdpati: therefore let them proceed with their omenta at that time. 13. And (when) the after-offerings have been performed, and the spoons have not yet been shifted (separated)', then they proceed with the (chief) oblations of those (victims). That (point in the performance) is the end, and Pragapati is the end: thus he wins PragApati at the very end. But were he to proceed therewith sooner, it would be just as if a man had already gone the way he still intends to go,—and where would he be after that * >—there- the first assistant of the Hotrz, the Maitr4varuaa, has io recite his (the second) Nishkevalya-sastra ; see part ii, p. 325, note 2; p. 339, note 2.—As regards the Hotr:’s Prishéka-stotra, the Rathantarasdman (S. V. II, 30, 31) is used for it; while the Abhivarta tune (S. V. ed. Bibl. Ind. IIT, p. 93) is employed in the chanting of the Brahma-siman (S. V. II, 35, 36; see part ii, p. 434, note 1) instead of the ordinary Naudhasa tune. Pa#&. Br. 18, 6, 11-14. * On this ceremony with which the concluding rites of the ishfi commence, see I, 8, 3, 1 seq.
3V. ed. Bibl. Ind. IIT, p. 93) is employed in the chanting of the Brahma-siman (S. V. II, 35, 36; see part ii, p. 434, note 1) instead of the ordinary Naudhasa tune. Pa#&. Br. 18, 6, 11-14. * On this ceremony with which the concluding rites of the ishfi commence, see I, 8, 3, 1 seq. * Or possibly, what would then become of him? The author’s reasoning seems to be that, if the sacrificer were to offer any of the chief oblations at an earlier point in the performance, he would thereby anticipate the results he wants to obtain from the whole performance,—or, so to speak, he would then already reach the goal for the attainment of which the subsequent oblations are likewise intended. For the same reason the offering of the omentum of the sterile cow, previously to and independently of the omenta of the other victims, was discountenanced in paragraph 6. Our present passage is interpreted rather differently by Professor Delbriick in his Altindische Syntax, p. 550:—Wenn er vorher damit vorginge, so wire das so, als ob er, nach Betretung des Pfades, den er zu betreten beabsichtigt, wo? ware (d.h. in’s Ungltick geriethe): ‘Were he to proceed therewith sooner, it would be just as if, after entering on the path he intends to enter upon, he would be where? (i.e. would get into trouble).’ v KANDA, I ADHYAYA, 4 BRAHMANA, 2. 17 fore they proceed with their (chief) oblations at that time. 14. But let him not do it in this wise ; for he who departs from the path of the sacrifice stumbles; and he who does it in this wise certainly departs from the path of the sacrifice. Hence whenever they proceed with the omenta of the other victims, let them at the same time proceed with the omenta of these ; and whenever they proceed with the (chief) oblations of the other victims, let them at the same time proceed with the oblations of these. There is but one invitatory prayer, and one offering prayer ; for (these offerings) belong to one deity. He says (to the Maitravaruza), ‘To Pragdpati’—saying this (name) in a low voice—‘ recite the invitatory prayer for the offering of the bucks !’—‘ To Pragdpati ’— saying this in a low voice— urge the ready-standing offering of the bucks!’ and as the Vasha‘ is uttered, he makes the offering. Fourty BrAuMana. 1. At the midday Soma-feast he consecrates (the Sacrificer) by sprinkling ; and at the midday Somafeast they run a race; for, verily, Pragdpati is that sacrifice! which is here performed, and from which these creatures have been produced,—and indeed, they are even now produced after this one: thus he thereby wins Prag4pati in the very centre (of the sacrifice). 2. The Mahendra cup being not yet drawn,—for 1 In the original, ‘pragapatif’ is the predicate, not the subject, of the sentence; but considerations of construction seem to render the change desirable in English. [41] Cc 18 SATAPATHA-BRAHMANA,
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.
1Soma ‘by drinking (pitva) which one becomes strong (vagin).’ * For this libation, and the accompanying Nishkevalya-sastra, at the midday Soma-feast, see part ii, pp. 338, 339, note 2. 14 SATAPATHA-BRAHMANA. fice): that is why they should proceed with her omentum at that particular time. 5. They cook the portions? in two lots. Of the one lot thereof, after making an ‘under-layer’ of ghee (clarified butter) in the guhQ spoon, he makes two cuttings from each (portion), bastes them once, and replenishes with ghee (the empty places of) the cuttings. Thereupon he makes one cutting from each into the upabhzzt spoon, bastes them twice, but does not replenish (the places of) the cuttings. Now, when of the one lot (of portions) he makes two cuttings from each, thereby that (sterile cow) becomes whole ; and when he proceeds with those (portions), thereby he wins the divine race. He then presents the (other) half to the human kind: and thereby he wins the human kind (people, vis). 6. But let him not do it in this wise ; for verily he who departs from the path of the sacrifice, stumbles; and he who does it in this wise certainly departs from the path of the sacrifice. Hence when they proceed with the omenta of the other victims, only then let them proceed with the omentum of that (cow). They cook the portions in one lot, and do not present any to the human kind. 7. He then seizes seventeen victims for Pragépati. They are all hornless, all dark-grey%, all (uncastrated) males; for he who offers the Vagapeya, wins PragApati; but Pragdpati is food, and the victim (cattle) is food: he thus wins Pragdpati. And Pragdpati is Soma, and the victim is the visible 1 For particulars regarding the meat portions, see part ii, p. 204 seq. 2 Or, black and white (sukla-kréshva-varna), as ‘syéma’ is explained by Sayama. V KANDA, I ADHYAYA, 3 BRAHMANA, 12. 15 Soma : he thus wins the visible Pragdpati. There are seventeen (victims), because Pragdpati is seventeenfold: he thus wins Pragdpati. 8. Now, they are all hornless ;—for man is nearest to Pragdpati, and he is hornless, unhorned; and Pragdpati also is hornless, unhorned; and these (victims) belong to Pragdpati: therefore they are all hornless. g. They are all dark-grey. Now, the dark-grey has two forms, the light hair and the black; and a couple means a productive pair, and Pragapati (the lord of generation) represents productiveness, and those (victims) belong to Pragdpati: therefore they are all dark-grey. 10. They are all males;—for the male means productiveness, and Pragapati represents productiveness: hence they are all males. Difficult to obtain are victims with these perfections: if he cannot obtain them (all) with these perfections, even some with these perfections will do; for verily Pragdpati is everything here.
2Difficult to obtain are victims with these perfections: if he cannot obtain them (all) with these perfections, even some with these perfections will do; for verily Pragdpati is everything here. 11. Now, some seize the last (victim) for Vaé (Speech), thinking, ‘If there be anything beyond Pragapati, that is Speech: we thus win Speech.’ But let him not do it in this wise; for Pragdpati is everything here,—these worlds and everything there is ;—whatever speech speaks in these worlds, that speech he wins: therefore he need not heed this. 12. The course of procedure regarding these (victims is as follows). When the Maitravaruza recites after the VAamadevya’, let them then proceed 1 The Vamadevya-s4man (Sdmav. II, 32-34) is the second Prish/ha-stotra, after the chanting of which, at the midday feast, 16 SATAPATHA-BRAHMANA. with their omenta ; for the Vamadevya means productiveness, and Pragdpati means _productiveness, and these (victims) belong to Pragdpati: therefore let them proceed with their omenta at that time. 13. And (when) the after-offerings have been performed, and the spoons have not yet been shifted (separated)', then they proceed with the (chief) oblations of those (victims). That (point in the performance) is the end, and Pragapati is the end: thus he wins PragApati at the very end. But were he to proceed therewith sooner, it would be just as if a man had already gone the way he still intends to go,—and where would he be after that * >—there- the first assistant of the Hotrz, the Maitr4varuaa, has io recite his (the second) Nishkevalya-sastra ; see part ii, p. 325, note 2; p. 339, note 2.—As regards the Hotr:’s Prishéka-stotra, the Rathantarasdman (S. V. II, 30, 31) is used for it; while the Abhivarta tune (S. V. ed. Bibl. Ind. IIT, p. 93) is employed in the chanting of the Brahma-siman (S. V. II, 35, 36; see part ii, p. 434, note 1) instead of the ordinary Naudhasa tune. Pa#&. Br. 18, 6, 11-14. * On this ceremony with which the concluding rites of the ishfi commence, see I, 8, 3, 1 seq.
3V. ed. Bibl. Ind. IIT, p. 93) is employed in the chanting of the Brahma-siman (S. V. II, 35, 36; see part ii, p. 434, note 1) instead of the ordinary Naudhasa tune. Pa#&. Br. 18, 6, 11-14. * On this ceremony with which the concluding rites of the ishfi commence, see I, 8, 3, 1 seq. * Or possibly, what would then become of him? The author’s reasoning seems to be that, if the sacrificer were to offer any of the chief oblations at an earlier point in the performance, he would thereby anticipate the results he wants to obtain from the whole performance,—or, so to speak, he would then already reach the goal for the attainment of which the subsequent oblations are likewise intended. For the same reason the offering of the omentum of the sterile cow, previously to and independently of the omenta of the other victims, was discountenanced in paragraph 6. Our present passage is interpreted rather differently by Professor Delbriick in his Altindische Syntax, p. 550:—Wenn er vorher damit vorginge, so wire das so, als ob er, nach Betretung des Pfades, den er zu betreten beabsichtigt, wo? ware (d.h. in’s Ungltick geriethe): ‘Were he to proceed therewith sooner, it would be just as if, after entering on the path he intends to enter upon, he would be where? (i.e. would get into trouble).’ v KANDA, I ADHYAYA, 4 BRAHMANA, 2. 17 fore they proceed with their (chief) oblations at that time. 14. But let him not do it in this wise ; for he who departs from the path of the sacrifice stumbles; and he who does it in this wise certainly departs from the path of the sacrifice. Hence whenever they proceed with the omenta of the other victims, let them at the same time proceed with the omenta of these ; and whenever they proceed with the (chief) oblations of the other victims, let them at the same time proceed with the oblations of these. There is but one invitatory prayer, and one offering prayer ; for (these offerings) belong to one deity. He says (to the Maitravaruza), ‘To Pragdpati’—saying this (name) in a low voice—‘ recite the invitatory prayer for the offering of the bucks !’—‘ To Pragdpati ’— saying this in a low voice— urge the ready-standing offering of the bucks!’ and as the Vasha‘ is uttered, he makes the offering. Fourty BrAuMana. 1. At the midday Soma-feast he consecrates (the Sacrificer) by sprinkling ; and at the midday Somafeast they run a race; for, verily, Pragdpati is that sacrifice! which is here performed, and from which these creatures have been produced,—and indeed, they are even now produced after this one: thus he thereby wins Prag4pati in the very centre (of the sacrifice). 2. The Mahendra cup being not yet drawn,—for 1 In the original, ‘pragapatif’ is the predicate, not the subject, of the sentence; but considerations of construction seem to render the change desirable in English. [41] Cc 18 SATAPATHA-BRAHMANA,
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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