Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
121. And, again, why in a low voice ;—this performance assuredly belongs to Pragdpati, for it is Pragapati he enters upon by this performance ; and Prag4pati is undefined. 22. And, again, why in a low voice ;—there is seed here in the sacrifice, and seed is cast silently—the ? In the older division of the year the first or spring season (vasanta) begins with the month of Phalguna, that is the month when the moon is in conjunction with the nakshatra of the Uttare Phalguntf, whence that full moon, in the Kaush. Br. 5, 1, is called the mouth, and that of the first Phalgunf the tail, of the year. See A. Weber, Nachrichten von den Naxatra, II, p. 329. In the above, somewhat bold figure, we are, Sdyaza reminds us, to understand the fifteenth or last day (of the dark fortnight) of the first Phalguni, and the pratipad, or first day of the second Phalguni. 2 That is, the construction of the fire-altar. N 2 180 SATAPATHA-BRAHMANA. omentum, the animal cake, and the chief oblation, for of that much consists the animal sacrifice. 23. On the eighth day (after full moon) he collects (the materials for) the fire-pan ; for sacred to Pragépati is that day, the eighth (after full moon), and sacred to Pragdpati is this (sacred) piece of work, the fire-pan: on a day sacred to Pragdpati he thus performs the work sacred to Pragdpati. 24. And as to why (it is performed) on the eighth day ;—that eighth day no doubt is a joint of the year, and that fire-pan is a joint of Agni (the fire-altar) : he thus makes joint upon joint. 25. And, again, why on the eighth day ;—eightfold doubtless is the pan'—the bottom part, the two sideparts, the horizontal belt (or rim), that makes four; - and four upright (bands), that makes eight: he thus makes the eightfold on the eightfold (or eighth). 26. He performs the initiation on the day of new moon ; for from out of the new moon the sacrifice is spread: ‘Whence the sacrifice is spread, thence will I generate the sacrifice,’ so he thinks. 27. And, again, why he (does so) at new moon;— when he performs the initiation, he verily pours out his own self, as seed, into the fire-pan, the womb ; and when he becomes initiated, he makes for it (his self) that world (or place) beforehand ?, and he is ? For the construction of the fire-pan, in which the sacred fire has to be kept up for a year, during which the initiation-ceremony is repeated day after day, see VI, 5, 2, 1 seq. * There is kept up in these paragraphs a play on the word ‘ loka,’ meaning both ‘space’ and ‘ world (or place of living),’—and applying both to the space occupied by a brick, in building up the altar; and to the place which the Sacrificer, by this performance, gains for himself in another world. The initiation period is here represented vI KANDA, 2 ADHYAYA, 2 BRAHMANA, 29. 181 born into the world made by him: hence they say, ‘Man is born into the world made (by him)’
2The initiation period is here represented vI KANDA, 2 ADHYAYA, 2 BRAHMANA, 29. 181 born into the world made by him: hence they say, ‘Man is born into the world made (by him)’ 28. Now, were he to be initiated during less than a year, he would build up bricks without space (for them)?: the bricks would exceed the spaces. And if, after making more spaces’, he were not to fill up bricks in accordance therewith, the spaces would exceed the bricks. And when, after initiating himself at new moon, he buys (Soma) at new moon‘, he piles up as many bricks as he (during the interval) makes space for; and when his (Agni’s second) wing is covered (with loose soil), the whole Agni is built up. 29. As to this they say, ‘If at the time of the buying (of Soma) the days and nights (of the initiation-period) amount to just as many as there are bricks of that fire-altar, why then are not those as the time during which the Sacrificer prepares both the requisite space for the altar (as it were, adding day by day so many brickspaces, thus becoming available for the altar-pile at the time of construction), and an adequate place for himself in the celestial regions. 1 That is, man receives, in a future existence, the reward or punishment for his deeds during this life. * The author argues in support of the orthodox initiation-period , of just one year, as just the amount of time required for preparing the exact amount of space (or brick-spaces) requisite for an altar — of proper size. If the initiation were to last less than a year, he would not have had sufficient time to prepare the necessary amount of space, or rather, number of spaces required for the bricks; and, by implication, he would not acquire for himself an adequate place hereafter. * That is to say, if he were to make the initiation-period last longer than a year, thus providing for more space than his supply of bricks would suffice to fill up. * That is, after the expiration of the period of initiation, or just a year after the commencement of the latter. 182 SATAPATHA-BRAHMANA. spaces of his filled up (which are prepared) during the days there are after the buying (of Soma)?!? Well, when he buys (Soma) at new moon, after becoming initiated at new moon (a year previously), then he piles up just as many bricks as (during that interval) he makes space for; and what days there then are after the buying (of Soma), during that interval the Adhvaryu builds up the fire-altar. But when should he build up, if there were not that interval? As many as there are days and nights in the year, so many are the bricks of that fire-altar. Thereto (comes) a thirteenth month, for there is that thirteenth month ;—thus during the days there are after the buying (of Soma), those spaces of it (the altar) are filled up afterwards with those bricks of the thirteenth month: thus the spaces and the bricks become equal.
3Thereto (comes) a thirteenth month, for there is that thirteenth month ;—thus during the days there are after the buying (of Soma), those spaces of it (the altar) are filled up afterwards with those bricks of the thirteenth month: thus the spaces and the bricks become equal. 30. Thus, then, what first full moon there is (in the year) on that he slaughters the victim; and what first eighth-day there is, on that he prepares the fire-pan ; and what first new moon there is, on that he becomes initiated: thus whatever first days there are in the year, of those he thereby takes possession for him (Agni, the altar), those he thereby gains. Now then as to the total amount (of the fire-altar) %. » That is, during the days from the commencement to the completion of the altar. These are the upasad-days (part ii, p. 104 seq.), the number of which varies from three days up to three years. During this period the Upasads have to be performed twice daily, and in the interval between the two performances the building of the altar takes place, a certain number of bricks being added each day. * Or, rather, the correspondence, in toto, of the sacrificial performance with the object to be attained, viz. Agni, the fire-altar. VI KANDA, 2 ADHYAYA, 2 BRAHMANA, 34. _ 183 31. Here now they say, ‘How does that sacrificial performance of his (the animal sacrifice) gain the year, Agni ? how does it correspond! with the year, with Agni?’ Well, for those five victims there are twenty-five kindling-verses, twelve Apri-verses,—that makes thirty-six ;—eleven after-offerings, eleven byofferings*,—that makes fifty-eight. 32. Now what forty-eight there are (in these fifty-eight), they are the Gagatt (metre) consisting of forty-eight syllables ;—the Gagati doubtless is this earth, for it is thereon that everything is that moves (gagat); and Agni also is this earth, for it is thereof that the whole Agni is built up: as great as Agni is, as great as is his measure, so great does this become’. 33. And, again, why there are forty-eight ;—of forty-eight syllables consists the Gagatt; the Gagatt (comprises) all the metres; all the metres are Pragapati (the sacrifice‘); and Pragdpati is Agni: as great as Agni is, as great as is his measure, so great does this become. 34. And what (remaining) ten there are (in those fifty-eight), they are the Virag, consisting of ten syllables; and the Viraég is Agni,—there are ten regions, and the regions are Agni; ten vital airs, and the vital airs are Agni: as great as Agni is, * Or, come up to, tally with,—katham samvatsarena sampadyate samgakkhate svayavasimyena, Say. * For these supplementary oblations at the animal sacrifice, see III, 8, 4, 10 seq. * That is, the animal sacrifice that has been performed is thus made out to be equal to Agni, or to the object for which it was performed. * That is, because all the metres are employed in the chants and recitations during the sacrifice. 184 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.
121. And, again, why in a low voice ;—this performance assuredly belongs to Pragdpati, for it is Pragapati he enters upon by this performance ; and Prag4pati is undefined. 22. And, again, why in a low voice ;—there is seed here in the sacrifice, and seed is cast silently—the ? In the older division of the year the first or spring season (vasanta) begins with the month of Phalguna, that is the month when the moon is in conjunction with the nakshatra of the Uttare Phalguntf, whence that full moon, in the Kaush. Br. 5, 1, is called the mouth, and that of the first Phalgunf the tail, of the year. See A. Weber, Nachrichten von den Naxatra, II, p. 329. In the above, somewhat bold figure, we are, Sdyaza reminds us, to understand the fifteenth or last day (of the dark fortnight) of the first Phalguni, and the pratipad, or first day of the second Phalguni. 2 That is, the construction of the fire-altar. N 2 180 SATAPATHA-BRAHMANA. omentum, the animal cake, and the chief oblation, for of that much consists the animal sacrifice. 23. On the eighth day (after full moon) he collects (the materials for) the fire-pan ; for sacred to Pragépati is that day, the eighth (after full moon), and sacred to Pragdpati is this (sacred) piece of work, the fire-pan: on a day sacred to Pragdpati he thus performs the work sacred to Pragdpati. 24. And as to why (it is performed) on the eighth day ;—that eighth day no doubt is a joint of the year, and that fire-pan is a joint of Agni (the fire-altar) : he thus makes joint upon joint. 25. And, again, why on the eighth day ;—eightfold doubtless is the pan'—the bottom part, the two sideparts, the horizontal belt (or rim), that makes four; - and four upright (bands), that makes eight: he thus makes the eightfold on the eightfold (or eighth). 26. He performs the initiation on the day of new moon ; for from out of the new moon the sacrifice is spread: ‘Whence the sacrifice is spread, thence will I generate the sacrifice,’ so he thinks. 27. And, again, why he (does so) at new moon;— when he performs the initiation, he verily pours out his own self, as seed, into the fire-pan, the womb ; and when he becomes initiated, he makes for it (his self) that world (or place) beforehand ?, and he is ? For the construction of the fire-pan, in which the sacred fire has to be kept up for a year, during which the initiation-ceremony is repeated day after day, see VI, 5, 2, 1 seq. * There is kept up in these paragraphs a play on the word ‘ loka,’ meaning both ‘space’ and ‘ world (or place of living),’—and applying both to the space occupied by a brick, in building up the altar; and to the place which the Sacrificer, by this performance, gains for himself in another world. The initiation period is here represented vI KANDA, 2 ADHYAYA, 2 BRAHMANA, 29. 181 born into the world made by him: hence they say, ‘Man is born into the world made (by him)’
2The initiation period is here represented vI KANDA, 2 ADHYAYA, 2 BRAHMANA, 29. 181 born into the world made by him: hence they say, ‘Man is born into the world made (by him)’ 28. Now, were he to be initiated during less than a year, he would build up bricks without space (for them)?: the bricks would exceed the spaces. And if, after making more spaces’, he were not to fill up bricks in accordance therewith, the spaces would exceed the bricks. And when, after initiating himself at new moon, he buys (Soma) at new moon‘, he piles up as many bricks as he (during the interval) makes space for; and when his (Agni’s second) wing is covered (with loose soil), the whole Agni is built up. 29. As to this they say, ‘If at the time of the buying (of Soma) the days and nights (of the initiation-period) amount to just as many as there are bricks of that fire-altar, why then are not those as the time during which the Sacrificer prepares both the requisite space for the altar (as it were, adding day by day so many brickspaces, thus becoming available for the altar-pile at the time of construction), and an adequate place for himself in the celestial regions. 1 That is, man receives, in a future existence, the reward or punishment for his deeds during this life. * The author argues in support of the orthodox initiation-period , of just one year, as just the amount of time required for preparing the exact amount of space (or brick-spaces) requisite for an altar — of proper size. If the initiation were to last less than a year, he would not have had sufficient time to prepare the necessary amount of space, or rather, number of spaces required for the bricks; and, by implication, he would not acquire for himself an adequate place hereafter. * That is to say, if he were to make the initiation-period last longer than a year, thus providing for more space than his supply of bricks would suffice to fill up. * That is, after the expiration of the period of initiation, or just a year after the commencement of the latter. 182 SATAPATHA-BRAHMANA. spaces of his filled up (which are prepared) during the days there are after the buying (of Soma)?!? Well, when he buys (Soma) at new moon, after becoming initiated at new moon (a year previously), then he piles up just as many bricks as (during that interval) he makes space for; and what days there then are after the buying (of Soma), during that interval the Adhvaryu builds up the fire-altar. But when should he build up, if there were not that interval? As many as there are days and nights in the year, so many are the bricks of that fire-altar. Thereto (comes) a thirteenth month, for there is that thirteenth month ;—thus during the days there are after the buying (of Soma), those spaces of it (the altar) are filled up afterwards with those bricks of the thirteenth month: thus the spaces and the bricks become equal.
3Thereto (comes) a thirteenth month, for there is that thirteenth month ;—thus during the days there are after the buying (of Soma), those spaces of it (the altar) are filled up afterwards with those bricks of the thirteenth month: thus the spaces and the bricks become equal. 30. Thus, then, what first full moon there is (in the year) on that he slaughters the victim; and what first eighth-day there is, on that he prepares the fire-pan ; and what first new moon there is, on that he becomes initiated: thus whatever first days there are in the year, of those he thereby takes possession for him (Agni, the altar), those he thereby gains. Now then as to the total amount (of the fire-altar) %. » That is, during the days from the commencement to the completion of the altar. These are the upasad-days (part ii, p. 104 seq.), the number of which varies from three days up to three years. During this period the Upasads have to be performed twice daily, and in the interval between the two performances the building of the altar takes place, a certain number of bricks being added each day. * Or, rather, the correspondence, in toto, of the sacrificial performance with the object to be attained, viz. Agni, the fire-altar. VI KANDA, 2 ADHYAYA, 2 BRAHMANA, 34. _ 183 31. Here now they say, ‘How does that sacrificial performance of his (the animal sacrifice) gain the year, Agni ? how does it correspond! with the year, with Agni?’ Well, for those five victims there are twenty-five kindling-verses, twelve Apri-verses,—that makes thirty-six ;—eleven after-offerings, eleven byofferings*,—that makes fifty-eight. 32. Now what forty-eight there are (in these fifty-eight), they are the Gagatt (metre) consisting of forty-eight syllables ;—the Gagati doubtless is this earth, for it is thereon that everything is that moves (gagat); and Agni also is this earth, for it is thereof that the whole Agni is built up: as great as Agni is, as great as is his measure, so great does this become’. 33. And, again, why there are forty-eight ;—of forty-eight syllables consists the Gagatt; the Gagatt (comprises) all the metres; all the metres are Pragapati (the sacrifice‘); and Pragdpati is Agni: as great as Agni is, as great as is his measure, so great does this become. 34. And what (remaining) ten there are (in those fifty-eight), they are the Virag, consisting of ten syllables; and the Viraég is Agni,—there are ten regions, and the regions are Agni; ten vital airs, and the vital airs are Agni: as great as Agni is, * Or, come up to, tally with,—katham samvatsarena sampadyate samgakkhate svayavasimyena, Say. * For these supplementary oblations at the animal sacrifice, see III, 8, 4, 10 seq. * That is, the animal sacrifice that has been performed is thus made out to be equal to Agni, or to the object for which it was performed. * That is, because all the metres are employed in the chants and recitations during the sacrifice. 184 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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