Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1ya and Garhapa- tya. In VIII, 4, 5, 5 vira^ is explained as ' that which rules.' ^ For the Agnihotra-havawi or ladle used for making the morning and evening milk-oblations, see note on I, 3, i, i. tor the winnowing basket (.yurpa), see I, i, 4, 19 seq. 1 2 5ATAPATHA-BRAHMAiVA. because he, as it were, pervades (goes through, accomplishes) the sacrifice. 2. He then restrains his speech ; for (restrained) speech means undisturbed sacrifice ; so that (in so doing) he thinks : * May I accomphsh the sacrifice!' He now heats (the two objects on the Garhapatya), with the formula (Va^. S. I, 7 a) : * Scorched is the Rakshas, scorched are the enemies!' or (Vaf. S. I, 7b):' Burnt out is the Rakshas, burnt out are the enemies ! ' 3. For the gods, when they were performing the sacrifice, were afraid of a disturbance on the part of the Asuras and Rakshas: hence by this means he expels from here, at the very opening^ of the sacrifice, the evil spirits, the Rakshas. 4. He now steps forward (to the cart -), with the text (Va^. S. I, 7 c) : 'I move along the wide aerial realm.' For the Rakshas roams about in the air, rootless and unfettered in both directions (below and above) ; and in order that this man (the Adhvaryu) may move about the air, rootless and unfettered in both directions, he by this very prayer renders the atmosphere free from danger and evil spirits. 5. It is from the cart that he should take (the rice required for the sacrifice). For at first the cart (is the receptacle of the rice) and afterwards this hall ; ^ Literally, ' from the very mouth,' which refers both to the mouth or hollow part of the two vessels (from which the enemies are, as it were, burnt out), and to the opening of the sacrifice. The same symbolical explanation is met with on the occasion of the heating of the sacrificial spoon, I, 3, i, 5. "^ The cart containing the rice or barley, or whatever material may be used instead, stands behind (i. e. west of) the Garhapatya, fitted with all its appliances (except the oxen). Katy. ^r. II, 3, 12. Rice-grains, as the most common material, will be assumed to con- stitute the chief havis (sacrificial food) at the present sacrifice. I KANDA, I ADHYAYA, 2 BRAHMAiVA, 8. 1 3 and because he thinks 'what was at first (in the cart, and hence still unimpaired by entering the householder's abode), that I will operate upon ; ' for that reason let him take (rice) from the cart. 6.
2crifice. I KANDA, I ADHYAYA, 2 BRAHMAiVA, 8. 1 3 and because he thinks 'what was at first (in the cart, and hence still unimpaired by entering the householder's abode), that I will operate upon ; ' for that reason let him take (rice) from the cart. 6. Moreover, the cart represents an abundance ; for the cart does indeed represent an abundance : hence, when there is much of anything, people say that there are ' cart-loads ' of it. Thus he thereby approaches an abundance, and for this reason he should take from the cart. 7. The cart further is (one of the means of) the sacrifice ; for the cart is indeed (one of the means of) sacrifice. To the cart, therefore, refer the (fol- lowing) Ya^s-texts, and not to a store-room, nor to a jar. The i?/shis, it is true, once took (the rice) from a leathern bag, and hence, in the case of the 7?/shis, the Ya^s-texts applied to a leathern bag. Here, however, they are taken in their natural application. Because he thinks 'from (or, by means of) the sacrifice I will perform the sacrifice/ let him, therefore, take (rice) from the cart. 8. Some do indeed take it from a (wooden) jar. In that case also he should mutter the Ya^us-texts without omitting any ; and let him in that case take (the rice) after inserting the wooden sword ^ under ^ The sphya is a straight sword (kha</ga) or knife, a cubit long, carved out of khadira wood (Mimosa Catechu). Katy. Sr. I> 3j 33 } 39- It is used for various purposes calculated to sym- bolically insure the safe and undisturbed performance of the sacri- fice. On the present occasion it represents the yoke, by touching which (par. 10) the cart is connected with the sacrifice. At the close of the sacrifice also the oftering spoons are, as it were, un- yoked (or relieved of their duties), by being placed on the yoke, if the rice was taken from the cart ; or on the wooden sword lying on the jar, if it was taken from the latter. See I, 8, 3, 26. 14 SATAPATIIA-BRAHMAiVA. (the jar). He does so, thinking 'where we want to yoke, there we unyoke;' for from the same place where they yoke, they also unyoke. 9. (Like) fire, verily, is the yoke of that very cart; for the yoke is indeed (like) fire: hence the shoulder of those (oxen) that draw this (cart) becomes as if burnt by fire. The middle part of the pole behind the prop represents, as it were, its (the cart's) altar^ ; and the enclosed space of the cart (which contains the rice) constitutes its havirdhanam (receptacle of the sacrificial food) ^. 10. He now touches the yoke, with the text (Va^. S.
3t of the pole behind the prop represents, as it were, its (the cart's) altar^ ; and the enclosed space of the cart (which contains the rice) constitutes its havirdhanam (receptacle of the sacrificial food) ^. 10. He now touches the yoke, with the text (Va^. S. I, 8 a) : ' Thou art the yoke (dhur) ; injure (dhtirv) thou the injurer ! injure him that injures us ! injure him whom we injure !' For there being a fire in the yoke by which he will have to pass when he fetches the material for the oblation, he thereby propitiates it, and thus that fire in the yoke does not injure him when he passes by. 11. Here now Aru;^i said: 'Every half-moon^ I destroy the enemies.' This he said with reference to this point. ^ The pole of an Indian cart consists of two pieces of wood, joined together in its forepart and diverging towards the axle. Hence, as Saya«a remarks, it resembles the altar in shape, being narrower in front and broader at the back, the altar measuring twenty-four cubits in front and thirty cubits at the back. At the extreme end of the pole a piece of wood is fastened on, or the pole itself is turned downwards, so as to serve as a prop or rest (popularly called ' sipoy ' in Western India, and ' horse ' in English). ^ The havirdhana (-ma«</apa) is a temporary shed or tent erected on the sacrificial ground for the performance of the Soma- sacrifice, in which the two carts containing the Soma-plants are placed. These carts themselves, however, are also called havir- dhana. Cf. IV, 6, 9, loseq. ; III, 5, 3, 7. ' I, e. at the time of the new and the full moon. Schol. I KANDAy I ADHYAYA, 2 BRAHMAiVA, 1 4. I 5 1 2. Thereupon, whilst touching the pole behind the prop, he mutters (Va^. S. I, 8 b-9 a) : ' To the gods thou belongest, thou the best carrying one, the most firmly joined ^, the most richly filled ^, the most agreeable (to the gods), the best caller of the gods ! ' ' Thou art unbent, the receptacle of oblations; be thou firm, waver not!' Thus he eulogises the cart, hoping that he may obtain the oblation from the one thus eulogised and pleased. He adds (Va^. S. I, 9 b), ' May thy Lord of Sacri- fice not waver ! ' for Lord of Sacrifice is the sacri- ficer, and it is for the sacrificer, therefore, that he thus prays for firmness. 13. He now ascends (the cart by the southern wheel), with the text (Va^. S. I, 9 c): 'May Vish;^u ascend thee ! ' For Vishwu is the sacrifice ; by striding (vi-kram) he obtained for the gods this all-pervading power (vikranti) which now belongs to them.
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.
1ya and Garhapa- tya. In VIII, 4, 5, 5 vira^ is explained as ' that which rules.' ^ For the Agnihotra-havawi or ladle used for making the morning and evening milk-oblations, see note on I, 3, i, i. tor the winnowing basket (.yurpa), see I, i, 4, 19 seq. 1 2 5ATAPATHA-BRAHMAiVA. because he, as it were, pervades (goes through, accomplishes) the sacrifice. 2. He then restrains his speech ; for (restrained) speech means undisturbed sacrifice ; so that (in so doing) he thinks : * May I accomphsh the sacrifice!' He now heats (the two objects on the Garhapatya), with the formula (Va^. S. I, 7 a) : * Scorched is the Rakshas, scorched are the enemies!' or (Vaf. S. I, 7b):' Burnt out is the Rakshas, burnt out are the enemies ! ' 3. For the gods, when they were performing the sacrifice, were afraid of a disturbance on the part of the Asuras and Rakshas: hence by this means he expels from here, at the very opening^ of the sacrifice, the evil spirits, the Rakshas. 4. He now steps forward (to the cart -), with the text (Va^. S. I, 7 c) : 'I move along the wide aerial realm.' For the Rakshas roams about in the air, rootless and unfettered in both directions (below and above) ; and in order that this man (the Adhvaryu) may move about the air, rootless and unfettered in both directions, he by this very prayer renders the atmosphere free from danger and evil spirits. 5. It is from the cart that he should take (the rice required for the sacrifice). For at first the cart (is the receptacle of the rice) and afterwards this hall ; ^ Literally, ' from the very mouth,' which refers both to the mouth or hollow part of the two vessels (from which the enemies are, as it were, burnt out), and to the opening of the sacrifice. The same symbolical explanation is met with on the occasion of the heating of the sacrificial spoon, I, 3, i, 5. "^ The cart containing the rice or barley, or whatever material may be used instead, stands behind (i. e. west of) the Garhapatya, fitted with all its appliances (except the oxen). Katy. ^r. II, 3, 12. Rice-grains, as the most common material, will be assumed to con- stitute the chief havis (sacrificial food) at the present sacrifice. I KANDA, I ADHYAYA, 2 BRAHMAiVA, 8. 1 3 and because he thinks 'what was at first (in the cart, and hence still unimpaired by entering the householder's abode), that I will operate upon ; ' for that reason let him take (rice) from the cart. 6.
2crifice. I KANDA, I ADHYAYA, 2 BRAHMAiVA, 8. 1 3 and because he thinks 'what was at first (in the cart, and hence still unimpaired by entering the householder's abode), that I will operate upon ; ' for that reason let him take (rice) from the cart. 6. Moreover, the cart represents an abundance ; for the cart does indeed represent an abundance : hence, when there is much of anything, people say that there are ' cart-loads ' of it. Thus he thereby approaches an abundance, and for this reason he should take from the cart. 7. The cart further is (one of the means of) the sacrifice ; for the cart is indeed (one of the means of) sacrifice. To the cart, therefore, refer the (fol- lowing) Ya^s-texts, and not to a store-room, nor to a jar. The i?/shis, it is true, once took (the rice) from a leathern bag, and hence, in the case of the 7?/shis, the Ya^s-texts applied to a leathern bag. Here, however, they are taken in their natural application. Because he thinks 'from (or, by means of) the sacrifice I will perform the sacrifice/ let him, therefore, take (rice) from the cart. 8. Some do indeed take it from a (wooden) jar. In that case also he should mutter the Ya^us-texts without omitting any ; and let him in that case take (the rice) after inserting the wooden sword ^ under ^ The sphya is a straight sword (kha</ga) or knife, a cubit long, carved out of khadira wood (Mimosa Catechu). Katy. Sr. I> 3j 33 } 39- It is used for various purposes calculated to sym- bolically insure the safe and undisturbed performance of the sacri- fice. On the present occasion it represents the yoke, by touching which (par. 10) the cart is connected with the sacrifice. At the close of the sacrifice also the oftering spoons are, as it were, un- yoked (or relieved of their duties), by being placed on the yoke, if the rice was taken from the cart ; or on the wooden sword lying on the jar, if it was taken from the latter. See I, 8, 3, 26. 14 SATAPATIIA-BRAHMAiVA. (the jar). He does so, thinking 'where we want to yoke, there we unyoke;' for from the same place where they yoke, they also unyoke. 9. (Like) fire, verily, is the yoke of that very cart; for the yoke is indeed (like) fire: hence the shoulder of those (oxen) that draw this (cart) becomes as if burnt by fire. The middle part of the pole behind the prop represents, as it were, its (the cart's) altar^ ; and the enclosed space of the cart (which contains the rice) constitutes its havirdhanam (receptacle of the sacrificial food) ^. 10. He now touches the yoke, with the text (Va^. S.
3t of the pole behind the prop represents, as it were, its (the cart's) altar^ ; and the enclosed space of the cart (which contains the rice) constitutes its havirdhanam (receptacle of the sacrificial food) ^. 10. He now touches the yoke, with the text (Va^. S. I, 8 a) : ' Thou art the yoke (dhur) ; injure (dhtirv) thou the injurer ! injure him that injures us ! injure him whom we injure !' For there being a fire in the yoke by which he will have to pass when he fetches the material for the oblation, he thereby propitiates it, and thus that fire in the yoke does not injure him when he passes by. 11. Here now Aru;^i said: 'Every half-moon^ I destroy the enemies.' This he said with reference to this point. ^ The pole of an Indian cart consists of two pieces of wood, joined together in its forepart and diverging towards the axle. Hence, as Saya«a remarks, it resembles the altar in shape, being narrower in front and broader at the back, the altar measuring twenty-four cubits in front and thirty cubits at the back. At the extreme end of the pole a piece of wood is fastened on, or the pole itself is turned downwards, so as to serve as a prop or rest (popularly called ' sipoy ' in Western India, and ' horse ' in English). ^ The havirdhana (-ma«</apa) is a temporary shed or tent erected on the sacrificial ground for the performance of the Soma- sacrifice, in which the two carts containing the Soma-plants are placed. These carts themselves, however, are also called havir- dhana. Cf. IV, 6, 9, loseq. ; III, 5, 3, 7. ' I, e. at the time of the new and the full moon. Schol. I KANDAy I ADHYAYA, 2 BRAHMAiVA, 1 4. I 5 1 2. Thereupon, whilst touching the pole behind the prop, he mutters (Va^. S. I, 8 b-9 a) : ' To the gods thou belongest, thou the best carrying one, the most firmly joined ^, the most richly filled ^, the most agreeable (to the gods), the best caller of the gods ! ' ' Thou art unbent, the receptacle of oblations; be thou firm, waver not!' Thus he eulogises the cart, hoping that he may obtain the oblation from the one thus eulogised and pleased. He adds (Va^. S. I, 9 b), ' May thy Lord of Sacri- fice not waver ! ' for Lord of Sacrifice is the sacri- ficer, and it is for the sacrificer, therefore, that he thus prays for firmness. 13. He now ascends (the cart by the southern wheel), with the text (Va^. S. I, 9 c): 'May Vish;^u ascend thee ! ' For Vishwu is the sacrifice ; by striding (vi-kram) he obtained for the gods this all-pervading power (vikranti) which now belongs to them.
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.
No commentary for this page.