Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
112. With (Vag. S. XIII, 39), ‘ For praise thee!’ (he thrusts one in) here (into the right nostril); praise (or splendour) means breath, for with breath one praises ;—with, ‘For sheen thee!’ here (into the left nostril) ; sheen means breath, for by breath one shines; and also because everything here shines for breath ;—with, ‘For brightness thee!’ here (into the right eye) ;—with, ‘ For lustre thee!’ here 1 Viz. a he-goat, as the animal sacrifice to either Pragdpati, or (Vayu) Niyutvat; see pp. 178, 184. ® See VI, a, 2, 15. Dd2 404 SATAPATHA-BRAHMANA. (into the left eye), for bright and lustrous these two eyes indeed are ;—with, ‘This hath become the fiery spirit of all the world, and of Agni Vaisvanara,’ here (into the right ear) ;—with (Vag. S. XIII, 40), ‘Agni, bright with brightness, the golden disk, lustrous with lustre,’ here (into the left ear)—thus with two (formulas) containing ‘all,’ for the ear is all. 13. He then lifts up the human head—he thereby exalts it—with, ‘Giver of a thousand thou art: for a thousand thee!’ a thousand means everything : thus, ‘the giver of everything, for everything (I bestow) thee!’ 14. He then puts them (the heads) in (the firepan), first (that of) the man—having taken possession of the man by strength he sets him up ;—the man in the middle; on both sides the other victims: he thus sets the man, as the eater, in the midst of cattle ; whence man is the eater in the midst of cattle. 15. The horse and ram on the left (north) side: he thereby puts those two (kinds of) cattle in that region ; whence those two (kinds of) cattle are most plentiful in that region. 16. The bull and he-goat on the right (south) side: he thereby puts those two (kinds of) cattle in that region; whence those two (kinds of) cattle are most plentiful in that region. 17. The (head of the) man he places on the milk’, —milk means cattle: he thus establishes the Sacrificer among cattle,—with (Vag. S. XIII, 41), ‘With 1 Only the first of the two formulas, however, contains the word ‘ visva,’ all. * The pan was partly filled with sand and milk, see VII, 1, 1, 41. 44. VII KANDA, 5 ADHYAYA, 2 BRAHMANA, 19. 405 milk anoint thou Aditya, the unborn child!’ that unborn child, thé man, is indeed the sun: thus, Him anoint thou with milk!—‘the all-shaped maker of a thousand, the maker! of a thousand is man, for to him belong a thousand ;—‘spare him with thy heat, harbour not evil thoughts against him!’ that is, spare him with thy fire, do not hurt him!—‘make him live a hundred years, while thou art built!’ he thereby makes man the one among animals (capable of) living a hundred years ; whence man, among animals, lives up to a hundred years.
218. Then on the left side (he puts the head of) the horse, with (V4g. S. XIII, 42), ‘The speed of the wind, —this one, the horse, is indeed the speed of the wind ;—'Varuza’s navel’—for the horse is Varuza; —‘the horse, born in the midst of the flood;’ the flood is the water, and the horse is indeed the water-born ;—‘ the tawny, rock-founded child of rivers;’ rock means mountain, and the waters are indeed founded on the mountains;—‘harm him not, Agni, in the highest region!’ the highest region means these worlds: thus, do not harm him in these worlds! 19. Then on the right side (the head of) the bull, with (Vag. S. XIII, 43), ‘The imperishable, red drop,’ the drop doubtless is Soma; and that bull is the same as the imperishable Soma ;—‘the eager one (bhurazyu),’ that is, the bearer (bhartvz);—‘Agni, the forward-striving, I glorify with homages;’ for 1 <PratimA’ is perhaps taken here by the dogmatic expositor in the sense of ‘likeness, counterpart ;’ in which case one would have to translate, ‘the counterpart of a thousand, the all-shaped one.’ 406 SATAPATHA-BRAHMANA. the bull is sacred to Agni; and ‘the forward-striving,’ he says, because forward (towards the east) they hold up Agni’, and towards the front? they attend upon him ;—‘ duly fitting thyself by limbs,’ when he is built up, then he does indeed duly fit himself limb by limb ;—‘harm not the inexhaustible, wideruling cow3,’ the cow is indeed wide-ruling (virag), and the wide-ruling is food, and accordingly the cow is food. 20. Then on the left side (he puts the head of) the ram, with (Vag. S. XIII, 44), ‘The defender of Tvash¢rz, the navel of Varuma,’ for the ewe is sacred both to Varuza and to Tvashére ;—‘the ewe born from the highest sphere;’ the highest sphere doubtless is the ear, and the ear is the regions, —(thus ‘) the highest sphere is the regions ;—' the mighty, thousandfold artifice of the Asura, that is, the great, thousandfold artifice of the Asura °;—‘O Agni, harm it not in the highest .) See VI, 4, 3, 10. * Or, ‘they attend upon him (Agni, the fire-altar) who tends towards the front (east);’ inasmuch as the altar is built in the shape of a bird flying eastwards. 5 Or, harm not the cow, the wide-ruling (or wide-shining) Aditi! * After the two premises (with ‘vai’) the inference seems here to be introduced without any particle. Similarly in paragraph 24; while in paragraph 19 the particle ‘u’ is used to perform that office. Cf. however VII, 4, 2, 1, where a third parallel clause (which logically might have been the inference) is introduced by ‘u vai.’ * Sayana refers to the legend in Taitt. S. II, 1, 2, 2, here alluded to:—Svarbhanu, the Asura, struck the sun with darkness, The gods sought an expiation for that (darkness): the first darkness of his which they dispelled became a black ewe, the second a red one, the third a white one; and what they cut off from the surface of the bone (?) that became a barren sheep, &c. vil KANDA, 5 ADHYAYA, 2 BRAHMANA, 24. 407
3vil KANDA, 5 ADHYAYA, 2 BRAHMANA, 24. 407 region!’ the highest region are these worlds: thus, do not harm him (the ram) in these worlds! 21. Then on the right side (he puts the head of) the he-goat, with (Vag. S. XIII, 45), ‘The Agni who was born from Agni,’ for that Agni was indeed born from Agni! ;—‘ from the pain of the earth or also of the sky;’ for what was born from the pain (or heat) of PragApati, that was born from the pain of the sky and the earth ;—‘whereby Visvakarman begat living beings,—the he-goat (or, the unborn one) is V4& (Speech) *, and from V4é Visvakarman ® begat living beings ;—‘him, O Agni, maythy wrath spare!’ as the text, so the meaning. 22. These are the victims; separately he puts them down, separately he ‘settles’ them, and separately he pronounces the Sddadohas on them; for separate from one another are those animals. 23. He then offers on the human head,—sacrifice is offering: he thus makes man the one among animals fit to sacrifice; whence man alone among animals performs sacrifice. 24. And, again, why he offers thereon :—he thereby lays vigour into the head. He offers with ghee,—ghee is a thunderbolt, and the thunderbolt means vigour: he thus lays vigour into it. With ‘Hail’ (he offers),—the ‘ Hail’ (svahak4ra, m.) is a male, and the male means vigour: he thus lays vigour into it. With a trish¢ubh verse (he offers) ;— — the Trish¢ubh is a thunderbolt, and the thunderbolt 1 Viz. inasmuch as the fire to be ultimately deposited on the firealtar was taken from the original (hall-door) fire. * See VI, 1, 1, 9. 5 That is, Prag&pati, the lord of procreation; see VI, 1, 2, 6 seq. 408 SATAPATHA-BRAHMANA, means vigour ; the Trish¢ubh is vigour : with vigour he thus lays vigour into it. 25. Having run through? the (first) half-verse, he pronounces the Sv4h4 ;—the 7zé (verse) is a bone: having cleft asunder that skull-bone which is here inside the head, he there lays vigour into it. 26. Having then run through the (second) halfverse, he pronounces the Sv4h4,—having joined together that skull-bone which is here on the top of the head, he there lays vigour into it. 27. [Vag. S. XIII, 46; Azk S. I, 115, 1] ‘The brilliant front of the gods hath risen,’ for that man is yonder sun, and he indeed rises as the brilliant front (face) of the gods ;—‘the eye of Mitra, Varuza, and Agni,’ for that (sun) is the eye of both gods and men;—‘he hath filled heaven, and earth, and the air, for when he rises he indeed fills these worlds ;—‘ Sfrya, the soul of the movableand immovable;’ for that (sun) is indeed the soul of everything here that moves and stands. 28. He then stands by (the heads, revering them) with the Utsargas*. For at that time when Pragapati wanted to slaughter the victims, they, being about to be slaughtered, were distressed (or pained) ; and by these Utsargas he drove out their distress °, their evil. In like manner does this one, by these Utsargas, now drive out their distress, their evil.
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.
112. With (Vag. S. XIII, 39), ‘ For praise thee!’ (he thrusts one in) here (into the right nostril); praise (or splendour) means breath, for with breath one praises ;—with, ‘For sheen thee!’ here (into the left nostril) ; sheen means breath, for by breath one shines; and also because everything here shines for breath ;—with, ‘For brightness thee!’ here (into the right eye) ;—with, ‘ For lustre thee!’ here 1 Viz. a he-goat, as the animal sacrifice to either Pragdpati, or (Vayu) Niyutvat; see pp. 178, 184. ® See VI, a, 2, 15. Dd2 404 SATAPATHA-BRAHMANA. (into the left eye), for bright and lustrous these two eyes indeed are ;—with, ‘This hath become the fiery spirit of all the world, and of Agni Vaisvanara,’ here (into the right ear) ;—with (Vag. S. XIII, 40), ‘Agni, bright with brightness, the golden disk, lustrous with lustre,’ here (into the left ear)—thus with two (formulas) containing ‘all,’ for the ear is all. 13. He then lifts up the human head—he thereby exalts it—with, ‘Giver of a thousand thou art: for a thousand thee!’ a thousand means everything : thus, ‘the giver of everything, for everything (I bestow) thee!’ 14. He then puts them (the heads) in (the firepan), first (that of) the man—having taken possession of the man by strength he sets him up ;—the man in the middle; on both sides the other victims: he thus sets the man, as the eater, in the midst of cattle ; whence man is the eater in the midst of cattle. 15. The horse and ram on the left (north) side: he thereby puts those two (kinds of) cattle in that region ; whence those two (kinds of) cattle are most plentiful in that region. 16. The bull and he-goat on the right (south) side: he thereby puts those two (kinds of) cattle in that region; whence those two (kinds of) cattle are most plentiful in that region. 17. The (head of the) man he places on the milk’, —milk means cattle: he thus establishes the Sacrificer among cattle,—with (Vag. S. XIII, 41), ‘With 1 Only the first of the two formulas, however, contains the word ‘ visva,’ all. * The pan was partly filled with sand and milk, see VII, 1, 1, 41. 44. VII KANDA, 5 ADHYAYA, 2 BRAHMANA, 19. 405 milk anoint thou Aditya, the unborn child!’ that unborn child, thé man, is indeed the sun: thus, Him anoint thou with milk!—‘the all-shaped maker of a thousand, the maker! of a thousand is man, for to him belong a thousand ;—‘spare him with thy heat, harbour not evil thoughts against him!’ that is, spare him with thy fire, do not hurt him!—‘make him live a hundred years, while thou art built!’ he thereby makes man the one among animals (capable of) living a hundred years ; whence man, among animals, lives up to a hundred years.
218. Then on the left side (he puts the head of) the horse, with (V4g. S. XIII, 42), ‘The speed of the wind, —this one, the horse, is indeed the speed of the wind ;—'Varuza’s navel’—for the horse is Varuza; —‘the horse, born in the midst of the flood;’ the flood is the water, and the horse is indeed the water-born ;—‘ the tawny, rock-founded child of rivers;’ rock means mountain, and the waters are indeed founded on the mountains;—‘harm him not, Agni, in the highest region!’ the highest region means these worlds: thus, do not harm him in these worlds! 19. Then on the right side (the head of) the bull, with (Vag. S. XIII, 43), ‘The imperishable, red drop,’ the drop doubtless is Soma; and that bull is the same as the imperishable Soma ;—‘the eager one (bhurazyu),’ that is, the bearer (bhartvz);—‘Agni, the forward-striving, I glorify with homages;’ for 1 <PratimA’ is perhaps taken here by the dogmatic expositor in the sense of ‘likeness, counterpart ;’ in which case one would have to translate, ‘the counterpart of a thousand, the all-shaped one.’ 406 SATAPATHA-BRAHMANA. the bull is sacred to Agni; and ‘the forward-striving,’ he says, because forward (towards the east) they hold up Agni’, and towards the front? they attend upon him ;—‘ duly fitting thyself by limbs,’ when he is built up, then he does indeed duly fit himself limb by limb ;—‘harm not the inexhaustible, wideruling cow3,’ the cow is indeed wide-ruling (virag), and the wide-ruling is food, and accordingly the cow is food. 20. Then on the left side (he puts the head of) the ram, with (Vag. S. XIII, 44), ‘The defender of Tvash¢rz, the navel of Varuma,’ for the ewe is sacred both to Varuza and to Tvashére ;—‘the ewe born from the highest sphere;’ the highest sphere doubtless is the ear, and the ear is the regions, —(thus ‘) the highest sphere is the regions ;—' the mighty, thousandfold artifice of the Asura, that is, the great, thousandfold artifice of the Asura °;—‘O Agni, harm it not in the highest .) See VI, 4, 3, 10. * Or, ‘they attend upon him (Agni, the fire-altar) who tends towards the front (east);’ inasmuch as the altar is built in the shape of a bird flying eastwards. 5 Or, harm not the cow, the wide-ruling (or wide-shining) Aditi! * After the two premises (with ‘vai’) the inference seems here to be introduced without any particle. Similarly in paragraph 24; while in paragraph 19 the particle ‘u’ is used to perform that office. Cf. however VII, 4, 2, 1, where a third parallel clause (which logically might have been the inference) is introduced by ‘u vai.’ * Sayana refers to the legend in Taitt. S. II, 1, 2, 2, here alluded to:—Svarbhanu, the Asura, struck the sun with darkness, The gods sought an expiation for that (darkness): the first darkness of his which they dispelled became a black ewe, the second a red one, the third a white one; and what they cut off from the surface of the bone (?) that became a barren sheep, &c. vil KANDA, 5 ADHYAYA, 2 BRAHMANA, 24. 407
3vil KANDA, 5 ADHYAYA, 2 BRAHMANA, 24. 407 region!’ the highest region are these worlds: thus, do not harm him (the ram) in these worlds! 21. Then on the right side (he puts the head of) the he-goat, with (Vag. S. XIII, 45), ‘The Agni who was born from Agni,’ for that Agni was indeed born from Agni! ;—‘ from the pain of the earth or also of the sky;’ for what was born from the pain (or heat) of PragApati, that was born from the pain of the sky and the earth ;—‘whereby Visvakarman begat living beings,—the he-goat (or, the unborn one) is V4& (Speech) *, and from V4é Visvakarman ® begat living beings ;—‘him, O Agni, maythy wrath spare!’ as the text, so the meaning. 22. These are the victims; separately he puts them down, separately he ‘settles’ them, and separately he pronounces the Sddadohas on them; for separate from one another are those animals. 23. He then offers on the human head,—sacrifice is offering: he thus makes man the one among animals fit to sacrifice; whence man alone among animals performs sacrifice. 24. And, again, why he offers thereon :—he thereby lays vigour into the head. He offers with ghee,—ghee is a thunderbolt, and the thunderbolt means vigour: he thus lays vigour into it. With ‘Hail’ (he offers),—the ‘ Hail’ (svahak4ra, m.) is a male, and the male means vigour: he thus lays vigour into it. With a trish¢ubh verse (he offers) ;— — the Trish¢ubh is a thunderbolt, and the thunderbolt 1 Viz. inasmuch as the fire to be ultimately deposited on the firealtar was taken from the original (hall-door) fire. * See VI, 1, 1, 9. 5 That is, Prag&pati, the lord of procreation; see VI, 1, 2, 6 seq. 408 SATAPATHA-BRAHMANA, means vigour ; the Trish¢ubh is vigour : with vigour he thus lays vigour into it. 25. Having run through? the (first) half-verse, he pronounces the Sv4h4 ;—the 7zé (verse) is a bone: having cleft asunder that skull-bone which is here inside the head, he there lays vigour into it. 26. Having then run through the (second) halfverse, he pronounces the Sv4h4,—having joined together that skull-bone which is here on the top of the head, he there lays vigour into it. 27. [Vag. S. XIII, 46; Azk S. I, 115, 1] ‘The brilliant front of the gods hath risen,’ for that man is yonder sun, and he indeed rises as the brilliant front (face) of the gods ;—‘the eye of Mitra, Varuza, and Agni,’ for that (sun) is the eye of both gods and men;—‘he hath filled heaven, and earth, and the air, for when he rises he indeed fills these worlds ;—‘ Sfrya, the soul of the movableand immovable;’ for that (sun) is indeed the soul of everything here that moves and stands. 28. He then stands by (the heads, revering them) with the Utsargas*. For at that time when Pragapati wanted to slaughter the victims, they, being about to be slaughtered, were distressed (or pained) ; and by these Utsargas he drove out their distress °, their evil. In like manner does this one, by these Utsargas, now drive out their distress, their evil.
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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