Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1from puras, 'before, in front, at the head,' and daj, 'to offer' (see I, 6, 2, 5); the double meaning of kapala (shell or cup and skull) being made use of to complete the simile. I KAiVDA, 2 ADHYAYA, I BRAHMAiVA, 5. 33 nothing else than the brain. Now this (combination of skull and brain) certainly forms one limb : ' Let us put that (which is) one together ! Let us make it one ! ' thus they think ; and therefore the two acts are done simultaneously. 3. He who puts the potsherds on (the fire), takes the shovelling-stick (upavesha), with the text(Va^. S. I, 17a): 'Bold (dhre'sh/i) art thou!' For since with it he, as it were, attacks the fire boldly, there- fore it is called dhrzsh/i\ And since with it he touches (the coals) at the sacrifice, since with it he attends to (upa-vish) this (Garhapatya fire), there- fore it is called upavesha. 4. With it he shifts the coals to the fore-part- (of the khara or hearth-mound), with the text (Vaf, S. I, 17b): 'O fire! cast off the fire that eateth raw flesh ! drive away the corpse-eating one ! ' For the raw flesh-eating (fire) is the one with which men cook what they eat ; and the corpse-eating one is that on which they burn (the dead) man : these two he thereby expels from it (the Garhapatya). 5. He now pulls toward himself^ one coal, with the text (V^^. S. I, 17c): ' Bring hither that (fire) which maketh offerings to the gods!' He thinks: ' On that (fire), which makes offerings to the gods, we ^ The upavesha, or dhrish/i, is made of fresh varawa or pal a J a wood, a cubit (aratni) or span (vitasti) long; one of its ends having the shape of a hand (hastakr/ti), to serve as a coal shovel; cf. Mahidh. and Schol. on Katy. I, 3, 36 ; II, 4, 26. Dhrz'sh/i is apparently derived from the root dhrz'sh, ' to be bold.' 2 The burning coals have been hitherto lying on the western side of the Garhapatya hearth, and as this side, which has been well heated by this time, will be used for the potsherds to be put on, he shifts the coals to the eastern or fore-part of the hearth. ^ Viz. to the centre of the cooking-place. [12] D 34 S'ATAPATHA-BRAHMAJVA. will cook the oblations! on that one we will perform the sacrifice!' and for this reason he pulls (one of the coals) toward himself. 6. On it he places the central potsherd ^ For ^ In Yai,mika Deva's commentary on Katy. II, 4, 37, full explana- tions are given regarding the manner of arranging the potsherds (k a pal as) on which the sacrificial cakes are spread, and which vary in number and shape.
2places the central potsherd ^ For ^ In Yai,mika Deva's commentary on Katy. II, 4, 37, full explana- tions are given regarding the manner of arranging the potsherds (k a pal as) on which the sacrificial cakes are spread, and which vary in number and shape. The Adhvaryu is first to describe a circle, the diameter of which is six ahgulas (an ahgula or thumb's breadth = about f inch). This circle he then divides into three parts by drawing across, from west to east, two parallel lines at a distance of two ahgulas from one another, so as to make the two outer (or southern and northern) segments of equal size. The middle division he then covers with three equal square potsherds (measuring two ahgulas on each side), by laying down first the central one, then the one behind or west of it, and lastly the front or eastern one. He then lays down another (the fourth) south of the first or central one ; after which he divides the still remaining potsherds equally between the southern and the northern segments, or, in case of that number being uneven, assigns the odd potsherd to the southern division. Thus, in the present case, where in the first place a cake on eight potsherds is to be offered to Agni; after laying down the three intermediate ones and the fourth, or central one of the southern division, he divides the remaining four equally between the southern and northern segments, beginning, in laying them down, in the south-east corner, and moving around from right to left, so as to end in the north-east. Similarly in the case of the cake on eleven potsherds for Agnishomau, after laying down the first four potsherds, he assigns four of the re- maining seven to the southern, and three to the northern division. Thus with cakes requiring an uneven number of potsherds, the number of those of the southern division exceeds that of the nor- thern one by two ; and in the case of an even number, by one only. This is the rule applying to cakes requiring at least six potsherds. When one potsherd only is required, it is to be of the size of a hand ; when two, they are to form a circle divided into two equal parts by a line drawn from south to north ; when three, the circle is divided into three sections from south to north ; when four or five, it is divided into two halves from west to east ; and in the one case three potsherds are placed in the southern and one (of half-moon shape) in the northern half; in the other case three in the northern and two in ihe southern division. The potsherds, I KANDA, 2 ADHYAYA, I BRAHMAiVA, 7.
3to east ; and in the one case three potsherds are placed in the southern and one (of half-moon shape) in the northern half; in the other case three in the northern and two in ihe southern division. The potsherds, I KANDA, 2 ADHYAYA, I BRAHMAiVA, 7. 35 the gods, when they were performing sacrifice, were in fear of a disturbance from the Asuras and Rakshas. They were afraid lest those evil spirits, the Rakshas, might rise from below them. Now Agni (fire) is the repeller of the Rakshas, and for this reason he thus places (the potsherd) on it. The reason why it is just this (coal) and no other (on which the potsherd is put) is, that this one, having been consecrated by the (above) sacrificial formula, is sacrificially pure : that is why he places the central potsherd on it. 7. He puts it on, with the text (Vaf. S. I, 17 d) : 'Thou art firm; make thou the earth firm!' For under the form of the earth he renders this same (sacrifice) firm ; by it he chases away the spiteful enemy. He adds : ' Thee, devoted to the brah- man, devoted to the kshatra, devoted to the (sacrificer's) kinsmen, I put on for the destruction of the enemy ! ' Manifold, indeed, are the prayers for blessing in the sacrificial texts (ya^us) : by this one he prays for the priestly and military orders, those two towers of strength (virye, energies) ^ 'Thee, devoted to the (sacrificer's) kinsmen,' he says, be- cause kinsmen mean wealth, and wealth he thereby prays for. When he says, ' I put thee on for the destruction of the enemy,' whether or not he wishes to exorcise, let him say, ' for the destruction of so though mostly irregular in shape, must always exactly fit one another, so as not to leave any space between. This is effected by rubbing the edges. The cake itself is to be of the shape of a tortoise ; the convex shield, or carapace, of the latter consisting of plates arranged in a somewhat similar way as the potsherds of most cakes, viz. in a central (dorsal) and two lateral sets. ^ For special prayers for the two highest castes, in the Va^as. Sa.mh., cf Weber, Ind. Stud. X, 27. D 2 36 .SATAPATIIA-BRAHMAiVA. and so ! ' The moment it (the potsherd) has been put down (and while it is still being touched) with the (fore-)finger of his left hand, — 8. He seizes a (second) coal, lest the evil spirits, the Rakshas, should in the meantime rush in here. For the Brahman is the repeller of the Rakshas ^ : hence, the moment it (the potsherd) has been put down (and while it is still being touched) with the finger of his left hand, — 9.
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.
1from puras, 'before, in front, at the head,' and daj, 'to offer' (see I, 6, 2, 5); the double meaning of kapala (shell or cup and skull) being made use of to complete the simile. I KAiVDA, 2 ADHYAYA, I BRAHMAiVA, 5. 33 nothing else than the brain. Now this (combination of skull and brain) certainly forms one limb : ' Let us put that (which is) one together ! Let us make it one ! ' thus they think ; and therefore the two acts are done simultaneously. 3. He who puts the potsherds on (the fire), takes the shovelling-stick (upavesha), with the text(Va^. S. I, 17a): 'Bold (dhre'sh/i) art thou!' For since with it he, as it were, attacks the fire boldly, there- fore it is called dhrzsh/i\ And since with it he touches (the coals) at the sacrifice, since with it he attends to (upa-vish) this (Garhapatya fire), there- fore it is called upavesha. 4. With it he shifts the coals to the fore-part- (of the khara or hearth-mound), with the text (Vaf, S. I, 17b): 'O fire! cast off the fire that eateth raw flesh ! drive away the corpse-eating one ! ' For the raw flesh-eating (fire) is the one with which men cook what they eat ; and the corpse-eating one is that on which they burn (the dead) man : these two he thereby expels from it (the Garhapatya). 5. He now pulls toward himself^ one coal, with the text (V^^. S. I, 17c): ' Bring hither that (fire) which maketh offerings to the gods!' He thinks: ' On that (fire), which makes offerings to the gods, we ^ The upavesha, or dhrish/i, is made of fresh varawa or pal a J a wood, a cubit (aratni) or span (vitasti) long; one of its ends having the shape of a hand (hastakr/ti), to serve as a coal shovel; cf. Mahidh. and Schol. on Katy. I, 3, 36 ; II, 4, 26. Dhrz'sh/i is apparently derived from the root dhrz'sh, ' to be bold.' 2 The burning coals have been hitherto lying on the western side of the Garhapatya hearth, and as this side, which has been well heated by this time, will be used for the potsherds to be put on, he shifts the coals to the eastern or fore-part of the hearth. ^ Viz. to the centre of the cooking-place. [12] D 34 S'ATAPATHA-BRAHMAJVA. will cook the oblations! on that one we will perform the sacrifice!' and for this reason he pulls (one of the coals) toward himself. 6. On it he places the central potsherd ^ For ^ In Yai,mika Deva's commentary on Katy. II, 4, 37, full explana- tions are given regarding the manner of arranging the potsherds (k a pal as) on which the sacrificial cakes are spread, and which vary in number and shape.
2places the central potsherd ^ For ^ In Yai,mika Deva's commentary on Katy. II, 4, 37, full explana- tions are given regarding the manner of arranging the potsherds (k a pal as) on which the sacrificial cakes are spread, and which vary in number and shape. The Adhvaryu is first to describe a circle, the diameter of which is six ahgulas (an ahgula or thumb's breadth = about f inch). This circle he then divides into three parts by drawing across, from west to east, two parallel lines at a distance of two ahgulas from one another, so as to make the two outer (or southern and northern) segments of equal size. The middle division he then covers with three equal square potsherds (measuring two ahgulas on each side), by laying down first the central one, then the one behind or west of it, and lastly the front or eastern one. He then lays down another (the fourth) south of the first or central one ; after which he divides the still remaining potsherds equally between the southern and the northern segments, or, in case of that number being uneven, assigns the odd potsherd to the southern division. Thus, in the present case, where in the first place a cake on eight potsherds is to be offered to Agni; after laying down the three intermediate ones and the fourth, or central one of the southern division, he divides the remaining four equally between the southern and northern segments, beginning, in laying them down, in the south-east corner, and moving around from right to left, so as to end in the north-east. Similarly in the case of the cake on eleven potsherds for Agnishomau, after laying down the first four potsherds, he assigns four of the re- maining seven to the southern, and three to the northern division. Thus with cakes requiring an uneven number of potsherds, the number of those of the southern division exceeds that of the nor- thern one by two ; and in the case of an even number, by one only. This is the rule applying to cakes requiring at least six potsherds. When one potsherd only is required, it is to be of the size of a hand ; when two, they are to form a circle divided into two equal parts by a line drawn from south to north ; when three, the circle is divided into three sections from south to north ; when four or five, it is divided into two halves from west to east ; and in the one case three potsherds are placed in the southern and one (of half-moon shape) in the northern half; in the other case three in the northern and two in ihe southern division. The potsherds, I KANDA, 2 ADHYAYA, I BRAHMAiVA, 7.
3to east ; and in the one case three potsherds are placed in the southern and one (of half-moon shape) in the northern half; in the other case three in the northern and two in ihe southern division. The potsherds, I KANDA, 2 ADHYAYA, I BRAHMAiVA, 7. 35 the gods, when they were performing sacrifice, were in fear of a disturbance from the Asuras and Rakshas. They were afraid lest those evil spirits, the Rakshas, might rise from below them. Now Agni (fire) is the repeller of the Rakshas, and for this reason he thus places (the potsherd) on it. The reason why it is just this (coal) and no other (on which the potsherd is put) is, that this one, having been consecrated by the (above) sacrificial formula, is sacrificially pure : that is why he places the central potsherd on it. 7. He puts it on, with the text (Vaf. S. I, 17 d) : 'Thou art firm; make thou the earth firm!' For under the form of the earth he renders this same (sacrifice) firm ; by it he chases away the spiteful enemy. He adds : ' Thee, devoted to the brah- man, devoted to the kshatra, devoted to the (sacrificer's) kinsmen, I put on for the destruction of the enemy ! ' Manifold, indeed, are the prayers for blessing in the sacrificial texts (ya^us) : by this one he prays for the priestly and military orders, those two towers of strength (virye, energies) ^ 'Thee, devoted to the (sacrificer's) kinsmen,' he says, be- cause kinsmen mean wealth, and wealth he thereby prays for. When he says, ' I put thee on for the destruction of the enemy,' whether or not he wishes to exorcise, let him say, ' for the destruction of so though mostly irregular in shape, must always exactly fit one another, so as not to leave any space between. This is effected by rubbing the edges. The cake itself is to be of the shape of a tortoise ; the convex shield, or carapace, of the latter consisting of plates arranged in a somewhat similar way as the potsherds of most cakes, viz. in a central (dorsal) and two lateral sets. ^ For special prayers for the two highest castes, in the Va^as. Sa.mh., cf Weber, Ind. Stud. X, 27. D 2 36 .SATAPATIIA-BRAHMAiVA. and so ! ' The moment it (the potsherd) has been put down (and while it is still being touched) with the (fore-)finger of his left hand, — 8. He seizes a (second) coal, lest the evil spirits, the Rakshas, should in the meantime rush in here. For the Brahman is the repeller of the Rakshas ^ : hence, the moment it (the potsherd) has been put down (and while it is still being touched) with the finger of his left hand, — 9.
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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