Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1* 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. as great as is his measure, so great does this become. 35. The omentum and the animal cake, that makes sixty ;—sixty are the days and nights of a month: thus he gains the month; the month gained gains the season ; and the season (gains) the year: he thus gains the year, Agni, and the wishes which are contained in the year, and what other food than that there is in the year, all that (he gains). 36. And for that (victim) of PragApati there are twenty-one kindling-verses, and twelve Apri-verses, that makes thirty-three ;—eleven after-offerings, eleven by-offerings, that makes fifty-five ;—omentum, animal cake, and chief oblation, that makes fifty-eight: whatever wish is contained in the fiftyeight, that he gains even here';—two libations of ghee, that makes sixty: whatever wish is contained in the sixty, that he gains even here; and what other food than that there is in the year, all that (he gains). . 37- And for that (victim) of (V4yu) Niyutvat, there are seventeen kindling-verses, and twelve Aprtverses, that makes twenty-nine ;—eleven after-offerings, and eleven by-offerings, that makes fifty-one;— omentum, animal cake, and chief oblation, that makes fifty-four ;—two libations of ghee, two (oblations to Agni) Svish¢akvct, that makes fifty-eight : whatever wish is contained in the fifty-eight, that he gains even here ;—the wood-lord? (tree) and the oblation of gravy, that makes sixty: whatever wish is con- 1 ?That is, also in this calculation, or in the parts of the sacrifice here enumerated. * For the oblation to Vanaspati, see part ii, p. 208; for the vasahoma, ib. 205. VI KANDA, 2 ADHYAYA, 2 BRAHMANA, 39. 185 tained in the sixty, that he gains even here, and what other food than that there is in the year, all that (he gains); and thus that sacrificial performance gains for him the year, Agni; thus it (the animal sacrifice) corresponds with the year, with Agni:
2VI KANDA, 2 ADHYAYA, 2 BRAHMANA, 39. 185 tained in the sixty, that he gains even here, and what other food than that there is in the year, all that (he gains); and thus that sacrificial performance gains for him the year, Agni; thus it (the animal sacrifice) corresponds with the year, with Agni: 38. As to this they say, ‘Of that animal he should offer no Samish¢ayagus, nor should he go down with the heart-spit to the purificatory bath}; for that animal (sacrifice) is the commencement of Agni; the Samish¢ayagus are the gracious dismissal of the deities?; and the purificatory bath is the completion ;—lest he should at the very commencement dismiss the deities, and complete the sacrifice.’ Let him nevertheless complete (the sacrifice) : Pragdpati, having offered that animal, saw that he had not reached the end of him, Agni,—let him therefore complete (the sacrifice). And, again, why he completes it ;—that animal sacrifice is his vital air, and if anything were to cut him off from that, it would cut him off from the vital air; and if anything were to cut him off from the vital air, he would thus die: let him therefore complete (the sacrifice). Now, then, as to the vows (rites of abstinence). 39. Here now they say, ‘ After he has performed that animal offering, he must not sleep upon (a couch), nor eat flesh, nor hold carnal intercourse ; for that animal sacrifice is the first Diksh4, and improper surely it would be, were the initiated to sleep upon (a couch), or were he to eat flesh, or hold carnal intercourse.’ But in no way is this a Diksha, for there is neither a girdle, nor a black 1 See III, 8, 5, 8 seq. 8 See I, 9, 2, 26-27. 186 SATAPATHA-BRAHMANA. antelope skin!; but he makes this the first brick ?: let him therefore, if he like, sleep upon (a couch) ; and whatever food animals here eat, all that is here obtained and taken possession of by him; and whatever kinds of food there are other than honey, of all those he may eat at pleasure, if he can get them. Carnal intercourse, however, he may not hold prior to the (offering of) clotted curds to Mitra and Varuma®: the purport of this (will be explained) hereafter. 40. Here now they say, ‘At this sacrifice he should give a Dakshiz4 (sacrificial gift); thinking, “Lest my sacrifice should be without a dakshin4!” let him give to the Brahman the prescribed dakshiz4, for the Brahman is the entire sacrifice: thus the entire sacrifice of his becomes healed.’ Let him not do so; for he makes this a brick, and it would be just as if he were to give a present with each brick: only at that (proper) time‘ let him therefore give what it befits him (to give). Tuirp BRAHMANA. 1. Now, the gods said, ‘ Meditate ye !’—whereby, no doubt, they meant to say, ‘Seek ye a layer® (for the fire-altar)!’ Whilst they were meditating, 1 For the antelope skin used at the initiation-ceremony, see III, 2,1, 1; for the girdle, ib. ro. ? See above, VI, 2, 1, 20.
3Tuirp BRAHMANA. 1. Now, the gods said, ‘ Meditate ye !’—whereby, no doubt, they meant to say, ‘Seek ye a layer® (for the fire-altar)!’ Whilst they were meditating, 1 For the antelope skin used at the initiation-ceremony, see III, 2,1, 1; for the girdle, ib. ro. ? See above, VI, 2, 1, 20. * This is the concluding oblation of the Soma-sacrifice, performed at the close of the Agnifayana; see IX, 5,1, 54. ‘ Viz. at the proper time when the priests receive their fees, after the mid-day Soma-service, see part ii, p. 340. 5 The author here connects the causal verb ‘ fetay’ (to reflect) with ‘4i,’ to pile, to build; or rather with ‘4itim ish,’ to desire building (an altar). VI KANDA, 2 ADHYAYA, 3 BRAHMANA, 3. 187 Pragapati saw this earth, as a first naturally-perforated! layer: hence it is by means of Pragdpati that he lays on that (brick) *. 2. Agni said to him (Prag4pati), ‘I will step nigh!’—‘ Wherewith ?’—‘ With cattle !’—‘ So be it!’ He thereby doubtless meant to say, ‘ with the cattlebrick ;’ for that cattle-brick is the same as the darv4brick ?: hence the dfirva-brick is laid so as not to be separated from the first naturally-perforated one ; hence also not separated from this earth are the plants, the cattle, the fire——for not separated (from the earth) * he (Agni) stepped nigh with this (brick). 3. They said, ‘Meditate ye yet!’ whereby no doubt they meant to say, ‘Seek ye a layer! seek ye (to build) from hence upwards!’ Whilst they were 1 See p. 155, note 8. * Or, that (layer), the three naturally-perforated bricks occupying the centre of the first, third, and fifth layers of the altar, these bricks are, as it were, the representatives of the respective layers. This first svayam-Atrinn4 brick is laid down with the formula, ‘May Pragfpati settle thee!’ See VII, 4, 2, 6. * A stalk of Drv (Dib) grass—Panicum (or Cynodon) dactylon, or Agrostis linearis—is laid upon the first naturally-perforated brick (which again lies on the man of gold) in such a way that the root lies upon it and the tops hanging down to the ground. ‘Its flowers in the perfect state are among the loveliest objects in the vegetable world, and appear through a lens like minute rubies and emeralds in constant motion from the least breath of air. Itis the sweetest and most nutritious pasture for cattle, and its usefulness, added to its beauty, induced the Hindus in the earliest ages to believe it was the mansion of a benevolent nymph.’ Sir W. Jones, Works, vol. v, p. 78. Professor R. Wallace, in his ‘India in 1887,’ gives an excellent illustration of this famous grass. He remarks (p. 282) that ‘it has a wonderful power of remaining green, being the grass of all Indian grasses which retains its succulence throughout the extreme heat of summer.’ * That is to say, immediately after (the earth-brick had been laid on). 188 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.
1* 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. as great as is his measure, so great does this become. 35. The omentum and the animal cake, that makes sixty ;—sixty are the days and nights of a month: thus he gains the month; the month gained gains the season ; and the season (gains) the year: he thus gains the year, Agni, and the wishes which are contained in the year, and what other food than that there is in the year, all that (he gains). 36. And for that (victim) of PragApati there are twenty-one kindling-verses, and twelve Apri-verses, that makes thirty-three ;—eleven after-offerings, eleven by-offerings, that makes fifty-five ;—omentum, animal cake, and chief oblation, that makes fifty-eight: whatever wish is contained in the fiftyeight, that he gains even here';—two libations of ghee, that makes sixty: whatever wish is contained in the sixty, that he gains even here; and what other food than that there is in the year, all that (he gains). . 37- And for that (victim) of (V4yu) Niyutvat, there are seventeen kindling-verses, and twelve Aprtverses, that makes twenty-nine ;—eleven after-offerings, and eleven by-offerings, that makes fifty-one;— omentum, animal cake, and chief oblation, that makes fifty-four ;—two libations of ghee, two (oblations to Agni) Svish¢akvct, that makes fifty-eight : whatever wish is contained in the fifty-eight, that he gains even here ;—the wood-lord? (tree) and the oblation of gravy, that makes sixty: whatever wish is con- 1 ?That is, also in this calculation, or in the parts of the sacrifice here enumerated. * For the oblation to Vanaspati, see part ii, p. 208; for the vasahoma, ib. 205. VI KANDA, 2 ADHYAYA, 2 BRAHMANA, 39. 185 tained in the sixty, that he gains even here, and what other food than that there is in the year, all that (he gains); and thus that sacrificial performance gains for him the year, Agni; thus it (the animal sacrifice) corresponds with the year, with Agni:
2VI KANDA, 2 ADHYAYA, 2 BRAHMANA, 39. 185 tained in the sixty, that he gains even here, and what other food than that there is in the year, all that (he gains); and thus that sacrificial performance gains for him the year, Agni; thus it (the animal sacrifice) corresponds with the year, with Agni: 38. As to this they say, ‘Of that animal he should offer no Samish¢ayagus, nor should he go down with the heart-spit to the purificatory bath}; for that animal (sacrifice) is the commencement of Agni; the Samish¢ayagus are the gracious dismissal of the deities?; and the purificatory bath is the completion ;—lest he should at the very commencement dismiss the deities, and complete the sacrifice.’ Let him nevertheless complete (the sacrifice) : Pragdpati, having offered that animal, saw that he had not reached the end of him, Agni,—let him therefore complete (the sacrifice). And, again, why he completes it ;—that animal sacrifice is his vital air, and if anything were to cut him off from that, it would cut him off from the vital air; and if anything were to cut him off from the vital air, he would thus die: let him therefore complete (the sacrifice). Now, then, as to the vows (rites of abstinence). 39. Here now they say, ‘ After he has performed that animal offering, he must not sleep upon (a couch), nor eat flesh, nor hold carnal intercourse ; for that animal sacrifice is the first Diksh4, and improper surely it would be, were the initiated to sleep upon (a couch), or were he to eat flesh, or hold carnal intercourse.’ But in no way is this a Diksha, for there is neither a girdle, nor a black 1 See III, 8, 5, 8 seq. 8 See I, 9, 2, 26-27. 186 SATAPATHA-BRAHMANA. antelope skin!; but he makes this the first brick ?: let him therefore, if he like, sleep upon (a couch) ; and whatever food animals here eat, all that is here obtained and taken possession of by him; and whatever kinds of food there are other than honey, of all those he may eat at pleasure, if he can get them. Carnal intercourse, however, he may not hold prior to the (offering of) clotted curds to Mitra and Varuma®: the purport of this (will be explained) hereafter. 40. Here now they say, ‘At this sacrifice he should give a Dakshiz4 (sacrificial gift); thinking, “Lest my sacrifice should be without a dakshin4!” let him give to the Brahman the prescribed dakshiz4, for the Brahman is the entire sacrifice: thus the entire sacrifice of his becomes healed.’ Let him not do so; for he makes this a brick, and it would be just as if he were to give a present with each brick: only at that (proper) time‘ let him therefore give what it befits him (to give). Tuirp BRAHMANA. 1. Now, the gods said, ‘ Meditate ye !’—whereby, no doubt, they meant to say, ‘Seek ye a layer® (for the fire-altar)!’ Whilst they were meditating, 1 For the antelope skin used at the initiation-ceremony, see III, 2,1, 1; for the girdle, ib. ro. ? See above, VI, 2, 1, 20.
3Tuirp BRAHMANA. 1. Now, the gods said, ‘ Meditate ye !’—whereby, no doubt, they meant to say, ‘Seek ye a layer® (for the fire-altar)!’ Whilst they were meditating, 1 For the antelope skin used at the initiation-ceremony, see III, 2,1, 1; for the girdle, ib. ro. ? See above, VI, 2, 1, 20. * This is the concluding oblation of the Soma-sacrifice, performed at the close of the Agnifayana; see IX, 5,1, 54. ‘ Viz. at the proper time when the priests receive their fees, after the mid-day Soma-service, see part ii, p. 340. 5 The author here connects the causal verb ‘ fetay’ (to reflect) with ‘4i,’ to pile, to build; or rather with ‘4itim ish,’ to desire building (an altar). VI KANDA, 2 ADHYAYA, 3 BRAHMANA, 3. 187 Pragapati saw this earth, as a first naturally-perforated! layer: hence it is by means of Pragdpati that he lays on that (brick) *. 2. Agni said to him (Prag4pati), ‘I will step nigh!’—‘ Wherewith ?’—‘ With cattle !’—‘ So be it!’ He thereby doubtless meant to say, ‘ with the cattlebrick ;’ for that cattle-brick is the same as the darv4brick ?: hence the dfirva-brick is laid so as not to be separated from the first naturally-perforated one ; hence also not separated from this earth are the plants, the cattle, the fire——for not separated (from the earth) * he (Agni) stepped nigh with this (brick). 3. They said, ‘Meditate ye yet!’ whereby no doubt they meant to say, ‘Seek ye a layer! seek ye (to build) from hence upwards!’ Whilst they were 1 See p. 155, note 8. * Or, that (layer), the three naturally-perforated bricks occupying the centre of the first, third, and fifth layers of the altar, these bricks are, as it were, the representatives of the respective layers. This first svayam-Atrinn4 brick is laid down with the formula, ‘May Pragfpati settle thee!’ See VII, 4, 2, 6. * A stalk of Drv (Dib) grass—Panicum (or Cynodon) dactylon, or Agrostis linearis—is laid upon the first naturally-perforated brick (which again lies on the man of gold) in such a way that the root lies upon it and the tops hanging down to the ground. ‘Its flowers in the perfect state are among the loveliest objects in the vegetable world, and appear through a lens like minute rubies and emeralds in constant motion from the least breath of air. Itis the sweetest and most nutritious pasture for cattle, and its usefulness, added to its beauty, induced the Hindus in the earliest ages to believe it was the mansion of a benevolent nymph.’ Sir W. Jones, Works, vol. v, p. 78. Professor R. Wallace, in his ‘India in 1887,’ gives an excellent illustration of this famous grass. He remarks (p. 282) that ‘it has a wonderful power of remaining green, being the grass of all Indian grasses which retains its succulence throughout the extreme heat of summer.’ * That is to say, immediately after (the earth-brick had been laid on). 188 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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