Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1* A glance at the list of contents prefixed to part ii will show how this shifting of the Pasu-purodasa would alter the regular order of procedure. 138 SATAPATHA-BRAHMANA. (sacrifice) ;—the castrated bull is neither female nor male; for being a male it is not a female, and being a female (unmanned) it is not a male: therefore a castrated bull is the fee. Or a draught-mare ;—the draught-mare is neither male nor female; for in that it pulls the cart it is not a female; and being a female, it is not a male: therefore a draught-mare (may be) the fee. Firth BréAuMana. 1. He prepares a cake on twelve potsherds for Indra and Vishvu. Now as to why he makes this offering. Of old, everything here was within Vrztra, to wit, the Az, the Yagus, and the SAman. Indra wished to hurl the thunderbolt at him. 2. He said to Vishzu, ‘I will hurl the thunderbolt at Vritra, stand thou by me!’—‘So be it!’ said Vishzu, ‘I will stand by thee: hurl it!’ Indra aimed the thunderbolt at him. Vvrztra was afraid of the raised thunderbolt. 3. He said, ‘ There is here a (source of) strength : I will give that up to thee; but do not smite me!’ and gave up to him the Yagus-formulas. He (Indra) aimed at him a second time. 4. He said, ‘ There is here a (source of) strength: I will give that up to thee; but do not smite me!’ and gave up to him the Azk-verses. He aimed at him a third time. 5. ‘There is here a (source of) strength: I will give that up to thee; but do not smite me!’ and gave up to him the Saman-hymns (or tunes). Therefore they spread the sacrifice even to this day in the same way with those (three) Vedas, first with the V KANDA, 5 ADHYAYA, 5 BRAHMANA, 10. 139 Yagus-formulas, then with the Azk-verses, and then with the Saman-hymns ; for thus he (Vrztra) at that time gave them up to him. 6. And that which had been his (V7ztra’s) seat, his retreat, that he shattered, grasping it and tearing it out’: it became this offering. And because the science (the Veda) that lay in that retreat was, as it were, a threefold (tridh4tu) one, therefore this is called the Traidh4tavt (ishéi). 7. And as to why the oblation is one for Indra and Vishzu, it is because Indra raised the thunderbolt, and Vishzu stood by him. 8. And why it is (a cake) on twelve potsherds,— there are twelve months in the year, and the offering is of equal measure with the year: therefore it is one of twelve potsherds. 9. He prepares it of both rice and barley. He first puts on (the fire) a ball of rice, that being a form (symbol) of the Yagus-formulas; then one of barley, that being a form of the Azk-verses; then one of rice, that being a form of the S4man-hymns. Thus this is made to be a form of the triple science: and this same (offering) becomes the Udavasantyéishfi (completing oblation) for the performer of the Ragasdya.
2Thus this is made to be a form of the triple science: and this same (offering) becomes the Udavasantyéishfi (completing oblation) for the performer of the Ragasdya. 10. For, verily, he who performs the Ragasfya gains for himself (the benefit of) all sacrificial rites, all offerings, even the spoonful-oblations; for him the sacrifice becomes as it were exhausted, and he, as it were, turns away from it. Now the whole sacrifice is just as great as that triple Veda; and this (offering) now is made a form of that (Veda, or 1 Cf. III, 2, 1, 28. 140 SATAPATHA-BRAHMANA. sacrifice); this is its womb, its seat: thus he commences once more the sacrifice by means of that triple Veda; and thus his sacrifice is not exhausted, and he does not turn away from it. 11. And, verily, he who performs the Régasfya gains for himself all sacrificial rites, all offerings, even the spoonful-oblations; and this offering, the Traidhatavi (ish¢i), is instituted by the gods: ‘ May this offering also be performed by me, may I be consecrated by this one also!’ thus he thinks, and therefore this is the completing offering for him who performs the RAagasfya. 12. And also for him who would give (to the priests) a thousand (cows) or more’, let this be the completing offering. For he who gives a thousand or more becomes as it were emptied out; and that triple Veda is the thousandfold progeny of V4é (speech) : him who was emptied out he thus fills up again with a thousand; and therefore let it be for him also the completing offering. 13. And also for those who would sit through (perform) a long sacrificial session *, for a year or more, let this be the completing offering. For by those who sit through a long sacrificial session, for a year or more, everything is obtained, everything conquered; but this (offering) is everything : let it therefore be for them also the completing _ offering. 14. And indeed one may also practise magic by this (offering); for it was thereby that Arami be- 1 For a (three days’) Soma-sacrifice with a sacrificial fee of a thousand cows, the Triratra Sahasradakshiva, see part ii, p. 414. * See part ii, pp. 426, 440 seq. V KANDA, 5 ADHYAYA, 5 BRAHMANA, 16. ‘41 witched Bhadrasena AgAtasatrava?!: ‘Quick, then, spread (the barhis)!’ thus Yag#avalkya used to say. And by this (offering) indeed Indra also shattered Vvctra’s retreat ; and, verily, he who therewith practises magic shatters thereby the retreat (of his enemy); therefore one may also practise magic with this (offering). 15. And, indeed, one may also heal thereby ; for, verily, whomsoever one would heal by a single 7zé, by a single yagus, by a single siman, him he would indeed render free from disease; how much more so by the triple Veda! Therefore one may also heal by this (offering).
315. And, indeed, one may also heal thereby ; for, verily, whomsoever one would heal by a single 7zé, by a single yagus, by a single siman, him he would indeed render free from disease; how much more so by the triple Veda! Therefore one may also heal by this (offering). 16. Three gold pieces of a hundred manas? each are the sacrificial fee for this (offering). He presents them to the Brahman; for the Brahman neither performs (like the Adhvaryu), nor chants (like the Udgatvz), nor recites (like the Hotsz), and yet he is an object of respect. And with gold they do nothing’, and yet it is an object of respect: therefore he presents to the Brahman three gold pieces of a hundred m4nas each. 1 Apparently the son of Ag&tasatru, king of K4st, who is mentioned as having been very proficient in speculative theology, and jealous, in this respect, of king Ganaka of Videha. * According to S&yana, these ‘satam4nas’ are similar to the round plate worn by the king during the Consecration-ceremony ; see p. 104, note 2. These plates (as the ‘rukmas’ generally, VI, 7, I, 1 seq.) were apparently used for ornament only, not as coins. 5 Sayana explains this to mean that gold is not used for actual consumption, but only indirectly, as for vessels on which food is served, or in traffic, as a medium of barter ;—the gold thus never losing its appearance, its ‘ glory.’ See II, 1, 1, 5, ‘ Hence also one does not cleanse oneself with it (?), nor does one do anything else with it.’ 142 SATAPATHA-BRAHMANA. 17. Three milch cows (he gives) to the’ Hotr? ;— for three milch cows mean abundance, and the Hotrz means abundance: therefore (he gives) three milch cows to the Hotzz. 18, Three garments (he gives) to the Adhvaryu ;— for the Adhvaryu ‘spreads’ the sacrifice, and the garments spread themselves (over the body)! : therefore (he gives) three garments to the Adhvaryu. A bullock (he gives) to the Agntdh *. 19. Now there are here either twelve, or thirteen gifts 8, and there are either twelve or thirteen months in the year ;—the offering thus is of equal measure with the year: that is why there are either twelve or thirteen sacrificial gifts. 1 Or, people spread the clothes (either in weaving them, or in putting them on). ‘To spread the sacrifice’ is the regular term for the ceremonial practice of spreading the sacrificial fire from the Garhapatya (or household fire) over the other two hearths, and thus for the performance of the sacrifice generally. ? See p. 119, note 2. 5 That is, taking the calves of the three milch cows into account ; and optionally counting the gift to the Agnidhra. vi KANDA, 1 ADHYAYA, I BRAHMANA, 2. 143 SIXTH KAWDA. THE AGNIKAYANA, oR BUILDING OF THE FIRE-ALTAR. CREATION OF THE UNIVERSE. First ApuyAya. First 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.
1* A glance at the list of contents prefixed to part ii will show how this shifting of the Pasu-purodasa would alter the regular order of procedure. 138 SATAPATHA-BRAHMANA. (sacrifice) ;—the castrated bull is neither female nor male; for being a male it is not a female, and being a female (unmanned) it is not a male: therefore a castrated bull is the fee. Or a draught-mare ;—the draught-mare is neither male nor female; for in that it pulls the cart it is not a female; and being a female, it is not a male: therefore a draught-mare (may be) the fee. Firth BréAuMana. 1. He prepares a cake on twelve potsherds for Indra and Vishvu. Now as to why he makes this offering. Of old, everything here was within Vrztra, to wit, the Az, the Yagus, and the SAman. Indra wished to hurl the thunderbolt at him. 2. He said to Vishzu, ‘I will hurl the thunderbolt at Vritra, stand thou by me!’—‘So be it!’ said Vishzu, ‘I will stand by thee: hurl it!’ Indra aimed the thunderbolt at him. Vvrztra was afraid of the raised thunderbolt. 3. He said, ‘ There is here a (source of) strength : I will give that up to thee; but do not smite me!’ and gave up to him the Yagus-formulas. He (Indra) aimed at him a second time. 4. He said, ‘ There is here a (source of) strength: I will give that up to thee; but do not smite me!’ and gave up to him the Azk-verses. He aimed at him a third time. 5. ‘There is here a (source of) strength: I will give that up to thee; but do not smite me!’ and gave up to him the Saman-hymns (or tunes). Therefore they spread the sacrifice even to this day in the same way with those (three) Vedas, first with the V KANDA, 5 ADHYAYA, 5 BRAHMANA, 10. 139 Yagus-formulas, then with the Azk-verses, and then with the Saman-hymns ; for thus he (Vrztra) at that time gave them up to him. 6. And that which had been his (V7ztra’s) seat, his retreat, that he shattered, grasping it and tearing it out’: it became this offering. And because the science (the Veda) that lay in that retreat was, as it were, a threefold (tridh4tu) one, therefore this is called the Traidh4tavt (ishéi). 7. And as to why the oblation is one for Indra and Vishzu, it is because Indra raised the thunderbolt, and Vishzu stood by him. 8. And why it is (a cake) on twelve potsherds,— there are twelve months in the year, and the offering is of equal measure with the year: therefore it is one of twelve potsherds. 9. He prepares it of both rice and barley. He first puts on (the fire) a ball of rice, that being a form (symbol) of the Yagus-formulas; then one of barley, that being a form of the Azk-verses; then one of rice, that being a form of the S4man-hymns. Thus this is made to be a form of the triple science: and this same (offering) becomes the Udavasantyéishfi (completing oblation) for the performer of the Ragasdya.
2Thus this is made to be a form of the triple science: and this same (offering) becomes the Udavasantyéishfi (completing oblation) for the performer of the Ragasdya. 10. For, verily, he who performs the Ragasfya gains for himself (the benefit of) all sacrificial rites, all offerings, even the spoonful-oblations; for him the sacrifice becomes as it were exhausted, and he, as it were, turns away from it. Now the whole sacrifice is just as great as that triple Veda; and this (offering) now is made a form of that (Veda, or 1 Cf. III, 2, 1, 28. 140 SATAPATHA-BRAHMANA. sacrifice); this is its womb, its seat: thus he commences once more the sacrifice by means of that triple Veda; and thus his sacrifice is not exhausted, and he does not turn away from it. 11. And, verily, he who performs the Régasfya gains for himself all sacrificial rites, all offerings, even the spoonful-oblations; and this offering, the Traidhatavi (ish¢i), is instituted by the gods: ‘ May this offering also be performed by me, may I be consecrated by this one also!’ thus he thinks, and therefore this is the completing offering for him who performs the RAagasfya. 12. And also for him who would give (to the priests) a thousand (cows) or more’, let this be the completing offering. For he who gives a thousand or more becomes as it were emptied out; and that triple Veda is the thousandfold progeny of V4é (speech) : him who was emptied out he thus fills up again with a thousand; and therefore let it be for him also the completing offering. 13. And also for those who would sit through (perform) a long sacrificial session *, for a year or more, let this be the completing offering. For by those who sit through a long sacrificial session, for a year or more, everything is obtained, everything conquered; but this (offering) is everything : let it therefore be for them also the completing _ offering. 14. And indeed one may also practise magic by this (offering); for it was thereby that Arami be- 1 For a (three days’) Soma-sacrifice with a sacrificial fee of a thousand cows, the Triratra Sahasradakshiva, see part ii, p. 414. * See part ii, pp. 426, 440 seq. V KANDA, 5 ADHYAYA, 5 BRAHMANA, 16. ‘41 witched Bhadrasena AgAtasatrava?!: ‘Quick, then, spread (the barhis)!’ thus Yag#avalkya used to say. And by this (offering) indeed Indra also shattered Vvctra’s retreat ; and, verily, he who therewith practises magic shatters thereby the retreat (of his enemy); therefore one may also practise magic with this (offering). 15. And, indeed, one may also heal thereby ; for, verily, whomsoever one would heal by a single 7zé, by a single yagus, by a single siman, him he would indeed render free from disease; how much more so by the triple Veda! Therefore one may also heal by this (offering).
315. And, indeed, one may also heal thereby ; for, verily, whomsoever one would heal by a single 7zé, by a single yagus, by a single siman, him he would indeed render free from disease; how much more so by the triple Veda! Therefore one may also heal by this (offering). 16. Three gold pieces of a hundred manas? each are the sacrificial fee for this (offering). He presents them to the Brahman; for the Brahman neither performs (like the Adhvaryu), nor chants (like the Udgatvz), nor recites (like the Hotsz), and yet he is an object of respect. And with gold they do nothing’, and yet it is an object of respect: therefore he presents to the Brahman three gold pieces of a hundred m4nas each. 1 Apparently the son of Ag&tasatru, king of K4st, who is mentioned as having been very proficient in speculative theology, and jealous, in this respect, of king Ganaka of Videha. * According to S&yana, these ‘satam4nas’ are similar to the round plate worn by the king during the Consecration-ceremony ; see p. 104, note 2. These plates (as the ‘rukmas’ generally, VI, 7, I, 1 seq.) were apparently used for ornament only, not as coins. 5 Sayana explains this to mean that gold is not used for actual consumption, but only indirectly, as for vessels on which food is served, or in traffic, as a medium of barter ;—the gold thus never losing its appearance, its ‘ glory.’ See II, 1, 1, 5, ‘ Hence also one does not cleanse oneself with it (?), nor does one do anything else with it.’ 142 SATAPATHA-BRAHMANA. 17. Three milch cows (he gives) to the’ Hotr? ;— for three milch cows mean abundance, and the Hotrz means abundance: therefore (he gives) three milch cows to the Hotzz. 18, Three garments (he gives) to the Adhvaryu ;— for the Adhvaryu ‘spreads’ the sacrifice, and the garments spread themselves (over the body)! : therefore (he gives) three garments to the Adhvaryu. A bullock (he gives) to the Agntdh *. 19. Now there are here either twelve, or thirteen gifts 8, and there are either twelve or thirteen months in the year ;—the offering thus is of equal measure with the year: that is why there are either twelve or thirteen sacrificial gifts. 1 Or, people spread the clothes (either in weaving them, or in putting them on). ‘To spread the sacrifice’ is the regular term for the ceremonial practice of spreading the sacrificial fire from the Garhapatya (or household fire) over the other two hearths, and thus for the performance of the sacrifice generally. ? See p. 119, note 2. 5 That is, taking the calves of the three milch cows into account ; and optionally counting the gift to the Agnidhra. vi KANDA, 1 ADHYAYA, I BRAHMANA, 2. 143 SIXTH KAWDA. THE AGNIKAYANA, oR BUILDING OF THE FIRE-ALTAR. CREATION OF THE UNIVERSE. First ApuyAya. First 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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