Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1They would even call forest beasts to him, saying, ‘Come hither thou (beast) so and so, the king wants to cook thee!’ Thus he appropriated all food here on earth; and verily he appropriates to himself all food for whom that knows this those (oblations) are offered. 5. There are twelve of them,—for there are * Viz. before the ‘waters’ deposited there, according to V, 3, 4, 28. (41] G 82 SATAPATHA-BRAHMANA., twelve months in the year: therefore there are twelve of them. 6. Six he offers before, and six after, the consecration: he thereby places him in the very middle of that Pragdpati, and consecrates him in the middle. 7. Now of those which he offers before the consecration, Brzhaspati is the last (recipient), and of those which he offers after the consecration, Indra is the first ;—but Bvzhaspati is priestly dignity (brahma), and Indra is might, vigour: with these two kinds of vigour he thus encloses him on both sides. 8. Those which he offers before the consecration, he offers (resp.) with, ‘To Agni hail!’—Agni is brightness (tegas) : with brightness he thus sprinkles (endows) him ;—‘T 0 Soma hail !’—Soma is princely power (kshatra): with princely power he thus sprinkles him ;—‘ To Savitz hail !’—Savitr is the impeller of the gods: impelled by Savitvz he thus consecrates him ;—‘ T o Sarasvatt hail !’—Sarasvatt is Speech: he thus sprinkles him with Speech ;—‘ To Pdshan hail!’—Pdshan is cattle: with cattle he thus sprinkles him ;—‘ To Brzhaspati hail! ’—Bvzhaspati is priestly dignity: with priestly dignity he thus sprinkles him. These he offers before the consecration : these are called the Agni-named ones. 9g. Those which he offers after the consecration, he offers (resp.) with, ‘To Indra hail!'’—Indra is vigour: with vigour he thus sprinkles him ;—‘ To the roar hail!’—roar means vigour: with vigour he thus sprinkles him ;—' To the noise hail!’— noise means vigour: with vigour he thus sprinkles him ;—‘ To Amsa hail!’—Amsa is vigour: with vigour he thus sprinkles him ;—‘T o Bhaga hail! ’— Bhaga is vigour: with vigour he thus sprinkles V KANDA, 3 ADHYAYA, 5 BRAHMANA, 13. 83 him ;—‘ To Aryaman hail!’—he thus makes him the friend (aryaman) of everything here. These he offers after the consecration: these are called the Aditya-named? ones. 10. In front of the Maitravaruza’s hearth are the (four) consecration vessels in which that consecration water is contained *. 11. There is a paldsa (butea frondosa) one: with (the water of) that (vessel) a Brahman sprinkles ; —the Palasa tree is priestly dignity (brahman): it is with priestly dignity that he sprinkles (endows) him. 12. There is an udumbara (ficus glomerata) one: therewith one of his own (kinsmen, or brothers) sprinkles. The udumbara tree means sustenance, (that is) food, and the ‘own’ means sustenance, for as far as a man’s own goes, so far he does not hunger : thereby his ‘own’ is sustenance, and therefore one of his own (kinsmen) sprinkles with an udumbara (vessel).
2The udumbara tree means sustenance, (that is) food, and the ‘own’ means sustenance, for as far as a man’s own goes, so far he does not hunger : thereby his ‘own’ is sustenance, and therefore one of his own (kinsmen) sprinkles with an udumbara (vessel). 13. There is one made of the foot (stem) of the nyagrodha (ficus indica): therewith a friendly (mitrya) R4ganya sprinkles: for by its feet? the 1 Viz. because three of the recipients of these libations—Amsa, Bhaga and Aryaman—belong to the deities called Adityas, or sons of Aditi. * The water in the Udumbara vessel is now distributed into these four (smaller) vessels. ® That is, by its pendant branches. It is well known that the ficus indica, or banyan-tree, as it is ordinarily called, has the habit of bending its branches down to the ground, which then strike root and develop new secondary trunks, so that a single tree may in course of time form a large grove. Hence the name here used for the tree (nyag-rodha, the downward-growing one). ‘A family tends to multiply families around it, till it becomes the centre of a tribe, just as the banyan tends to surround itself with a forest of its own offspring.’ Maclennan, Primitive Marriage, p. 269. G2 84 SATAPATHA-BRAHMANA,. nyagrodha tree is supported, and by the friend (mitra) the Raganya (nobleman or king) is supported: therefore a friendly Raganya sprinkles with (the water of a vessel) made of the foot of a nyagrodha. 14. There is an asvattha (ficus religiosa) one: therewith a Vaisya sprinkles. Because Indra on that (former) occasion called upon the Maruts staying on the Asvattha tree', therefore a Vaisya sprinkles with an asvattha (vessel). These are the consecration vessels. 15. He then prepares two strainers (pavitra), with (Vag. S. X, 6), ‘Purifiers ye are, Vishzu’s own ;’—the significance is the same (as before *). He weaves gold (threads) into them. With them he purifies those consecration waters, As to why he weaves gold (threads) in;—gold is immortal life : that immortal life he lays into these (waters), and hence he weaves gold (threads) in. 16. He purifies with, ‘By the impulse of Savitz I purify you with a flawless purifier, with the rays of the sun. The significance is the same (as before*). ‘Not downfallen thou art, the friend of Speech, born of heat,— ‘unimpaired by the Rakshas’ he means to say when he says, ‘not downfallen ;’—‘ the friend of Speech’ —as long as there is water in the vital airs, so long (man) speaks with speech: therefore he says, ‘the friend of Speech.’ See above, p. 34, note 1. The Maruts are constantly identified with the Vis, or people (peasants, &c.) generally, whilst Indra is taken as the divine representative of the ruling class (the king and nobleman). * See I, 1, 3, 1 (part i, p. 19). * See I, 1, 3, 6 (part i, p. 21). v KANDA, 3 ADHYAYA, 5 BRAHMANA, 20. 85
3The Maruts are constantly identified with the Vis, or people (peasants, &c.) generally, whilst Indra is taken as the divine representative of the ruling class (the king and nobleman). * See I, 1, 3, 1 (part i, p. 19). * See I, 1, 3, 6 (part i, p. 21). v KANDA, 3 ADHYAYA, 5 BRAHMANA, 20. 85 17. ‘Born of heat’ he says, for from fire springs smoke, from smoke the cloud, from the cloud rain,— it is from fire that these are produced: hence he says, ‘ born of heat.’ 18. ‘Soma’s portion thou art;’ for when they consecrate him with those (waters), then there is an oblation: therefore he says ‘Soma’s portion thou art ;’'—‘ Hail, spiriters of kings!’—it is with ‘ Hail’ that he thus purifies them. 19. He distributes them over those (consecration) vessels, with (Vag. S. X, 7), ‘Playmates are these glorious waters ;’—‘not overbearing’ he means to say, when he says ‘playmates;’ and by ‘these glorious waters’ he means to say ‘the powerful ones ;'—‘ unimpaired, active, enveloping, he thereby means to say ‘ye are unimpaired by the Rakshas ;'"—‘In the habitations Varusa hath made a home;’—the habitations are the people (clans): ‘in the people Varuaa has made a support’ he thereby says ;—‘he, the child of the waters, in the best of mothers;’—for he who performs the R4gasfya is indeed the child of the waters: therefore he says, ‘the child of the waters, in the best of mothers.’ 20. He then makes him (the king) put on garments. There is that one called tarpya'; therein are ' This is variously explained, by K4ty4yana and Sayama, as a linen one, or simply one soaked in ghee, or a tripana one—i.e. one made of triparva plants, or a thrice saturated one (with ghee)— or one woven out of materials derived from the trzpa plant. It is quite evident that they did not exactly know what to make of it. Indeed, it would almost seem as if the author of the Brahmana himself was already doubtful as to the meaning of the term. Goldstticker (s.v. abhishedanfya) perhaps rightly takes it to mean a silk under-garment. 86 SATAPATHA-BRAHMANA. wrought! all forms of sacrifice: that he makes him put on, with (V4g. S. X, 8), ‘Thou art the inner caul of knighthood (kshatra)!’ He thus causes him to be born from out of what is the inner caul (amnion) of knighthood. 21. He then makes him put on one of undyed wool, with, ‘Thou art the outer caul of knighthood!’ He thus causes him to be born from what is the outer caul (chorion) of knighthood. 22. He then throws over the mantle, with, ‘Thou art the womb of knighthood!’ He thus causes him to be born from what is the womb of knighthood. 23. He then draws the head-band together, and conceals it (tucks it under) in front *, with, ‘Thou art the navel of knighthood!’ He thus places him in what is the navel of knighthood.
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.
1They would even call forest beasts to him, saying, ‘Come hither thou (beast) so and so, the king wants to cook thee!’ Thus he appropriated all food here on earth; and verily he appropriates to himself all food for whom that knows this those (oblations) are offered. 5. There are twelve of them,—for there are * Viz. before the ‘waters’ deposited there, according to V, 3, 4, 28. (41] G 82 SATAPATHA-BRAHMANA., twelve months in the year: therefore there are twelve of them. 6. Six he offers before, and six after, the consecration: he thereby places him in the very middle of that Pragdpati, and consecrates him in the middle. 7. Now of those which he offers before the consecration, Brzhaspati is the last (recipient), and of those which he offers after the consecration, Indra is the first ;—but Bvzhaspati is priestly dignity (brahma), and Indra is might, vigour: with these two kinds of vigour he thus encloses him on both sides. 8. Those which he offers before the consecration, he offers (resp.) with, ‘To Agni hail!’—Agni is brightness (tegas) : with brightness he thus sprinkles (endows) him ;—‘T 0 Soma hail !’—Soma is princely power (kshatra): with princely power he thus sprinkles him ;—‘ To Savitz hail !’—Savitr is the impeller of the gods: impelled by Savitvz he thus consecrates him ;—‘ T o Sarasvatt hail !’—Sarasvatt is Speech: he thus sprinkles him with Speech ;—‘ To Pdshan hail!’—Pdshan is cattle: with cattle he thus sprinkles him ;—‘ To Brzhaspati hail! ’—Bvzhaspati is priestly dignity: with priestly dignity he thus sprinkles him. These he offers before the consecration : these are called the Agni-named ones. 9g. Those which he offers after the consecration, he offers (resp.) with, ‘To Indra hail!'’—Indra is vigour: with vigour he thus sprinkles him ;—‘ To the roar hail!’—roar means vigour: with vigour he thus sprinkles him ;—' To the noise hail!’— noise means vigour: with vigour he thus sprinkles him ;—‘ To Amsa hail!’—Amsa is vigour: with vigour he thus sprinkles him ;—‘T o Bhaga hail! ’— Bhaga is vigour: with vigour he thus sprinkles V KANDA, 3 ADHYAYA, 5 BRAHMANA, 13. 83 him ;—‘ To Aryaman hail!’—he thus makes him the friend (aryaman) of everything here. These he offers after the consecration: these are called the Aditya-named? ones. 10. In front of the Maitravaruza’s hearth are the (four) consecration vessels in which that consecration water is contained *. 11. There is a paldsa (butea frondosa) one: with (the water of) that (vessel) a Brahman sprinkles ; —the Palasa tree is priestly dignity (brahman): it is with priestly dignity that he sprinkles (endows) him. 12. There is an udumbara (ficus glomerata) one: therewith one of his own (kinsmen, or brothers) sprinkles. The udumbara tree means sustenance, (that is) food, and the ‘own’ means sustenance, for as far as a man’s own goes, so far he does not hunger : thereby his ‘own’ is sustenance, and therefore one of his own (kinsmen) sprinkles with an udumbara (vessel).
2The udumbara tree means sustenance, (that is) food, and the ‘own’ means sustenance, for as far as a man’s own goes, so far he does not hunger : thereby his ‘own’ is sustenance, and therefore one of his own (kinsmen) sprinkles with an udumbara (vessel). 13. There is one made of the foot (stem) of the nyagrodha (ficus indica): therewith a friendly (mitrya) R4ganya sprinkles: for by its feet? the 1 Viz. because three of the recipients of these libations—Amsa, Bhaga and Aryaman—belong to the deities called Adityas, or sons of Aditi. * The water in the Udumbara vessel is now distributed into these four (smaller) vessels. ® That is, by its pendant branches. It is well known that the ficus indica, or banyan-tree, as it is ordinarily called, has the habit of bending its branches down to the ground, which then strike root and develop new secondary trunks, so that a single tree may in course of time form a large grove. Hence the name here used for the tree (nyag-rodha, the downward-growing one). ‘A family tends to multiply families around it, till it becomes the centre of a tribe, just as the banyan tends to surround itself with a forest of its own offspring.’ Maclennan, Primitive Marriage, p. 269. G2 84 SATAPATHA-BRAHMANA,. nyagrodha tree is supported, and by the friend (mitra) the Raganya (nobleman or king) is supported: therefore a friendly Raganya sprinkles with (the water of a vessel) made of the foot of a nyagrodha. 14. There is an asvattha (ficus religiosa) one: therewith a Vaisya sprinkles. Because Indra on that (former) occasion called upon the Maruts staying on the Asvattha tree', therefore a Vaisya sprinkles with an asvattha (vessel). These are the consecration vessels. 15. He then prepares two strainers (pavitra), with (Vag. S. X, 6), ‘Purifiers ye are, Vishzu’s own ;’—the significance is the same (as before *). He weaves gold (threads) into them. With them he purifies those consecration waters, As to why he weaves gold (threads) in;—gold is immortal life : that immortal life he lays into these (waters), and hence he weaves gold (threads) in. 16. He purifies with, ‘By the impulse of Savitz I purify you with a flawless purifier, with the rays of the sun. The significance is the same (as before*). ‘Not downfallen thou art, the friend of Speech, born of heat,— ‘unimpaired by the Rakshas’ he means to say when he says, ‘not downfallen ;’—‘ the friend of Speech’ —as long as there is water in the vital airs, so long (man) speaks with speech: therefore he says, ‘the friend of Speech.’ See above, p. 34, note 1. The Maruts are constantly identified with the Vis, or people (peasants, &c.) generally, whilst Indra is taken as the divine representative of the ruling class (the king and nobleman). * See I, 1, 3, 1 (part i, p. 19). * See I, 1, 3, 6 (part i, p. 21). v KANDA, 3 ADHYAYA, 5 BRAHMANA, 20. 85
3The Maruts are constantly identified with the Vis, or people (peasants, &c.) generally, whilst Indra is taken as the divine representative of the ruling class (the king and nobleman). * See I, 1, 3, 1 (part i, p. 19). * See I, 1, 3, 6 (part i, p. 21). v KANDA, 3 ADHYAYA, 5 BRAHMANA, 20. 85 17. ‘Born of heat’ he says, for from fire springs smoke, from smoke the cloud, from the cloud rain,— it is from fire that these are produced: hence he says, ‘ born of heat.’ 18. ‘Soma’s portion thou art;’ for when they consecrate him with those (waters), then there is an oblation: therefore he says ‘Soma’s portion thou art ;’'—‘ Hail, spiriters of kings!’—it is with ‘ Hail’ that he thus purifies them. 19. He distributes them over those (consecration) vessels, with (Vag. S. X, 7), ‘Playmates are these glorious waters ;’—‘not overbearing’ he means to say, when he says ‘playmates;’ and by ‘these glorious waters’ he means to say ‘the powerful ones ;'—‘ unimpaired, active, enveloping, he thereby means to say ‘ye are unimpaired by the Rakshas ;'"—‘In the habitations Varusa hath made a home;’—the habitations are the people (clans): ‘in the people Varuaa has made a support’ he thereby says ;—‘he, the child of the waters, in the best of mothers;’—for he who performs the R4gasfya is indeed the child of the waters: therefore he says, ‘the child of the waters, in the best of mothers.’ 20. He then makes him (the king) put on garments. There is that one called tarpya'; therein are ' This is variously explained, by K4ty4yana and Sayama, as a linen one, or simply one soaked in ghee, or a tripana one—i.e. one made of triparva plants, or a thrice saturated one (with ghee)— or one woven out of materials derived from the trzpa plant. It is quite evident that they did not exactly know what to make of it. Indeed, it would almost seem as if the author of the Brahmana himself was already doubtful as to the meaning of the term. Goldstticker (s.v. abhishedanfya) perhaps rightly takes it to mean a silk under-garment. 86 SATAPATHA-BRAHMANA. wrought! all forms of sacrifice: that he makes him put on, with (V4g. S. X, 8), ‘Thou art the inner caul of knighthood (kshatra)!’ He thus causes him to be born from out of what is the inner caul (amnion) of knighthood. 21. He then makes him put on one of undyed wool, with, ‘Thou art the outer caul of knighthood!’ He thus causes him to be born from what is the outer caul (chorion) of knighthood. 22. He then throws over the mantle, with, ‘Thou art the womb of knighthood!’ He thus causes him to be born from what is the womb of knighthood. 23. He then draws the head-band together, and conceals it (tucks it under) in front *, with, ‘Thou art the navel of knighthood!’ He thus places him in what is the navel of knighthood.
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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