Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1ng ' Vashat,' with offering, and with calling out 'Svaha,' this same sacrifice was well-nig^h exhausted. 24. The gods were anxious as to how they might replenish it, how they might again render it efficient and practise (worshipping) with it, when efficient. 25. Now what was left in the ^uhu of the butter wherewith they had established the sacrifice, with that they sprinkled the havis (dishes, or kinds, of sacrificial food) one after another, and thereby replenished them and again rendered them efficient, because the butter is indeed efficient. Hence after offering the last fore-offering, he sprinkles the havis one after another, and thereby replenishes them and again renders them efficient, because the butter is indeed efficient -. H ence also from whatever sacrificial ^ Cf. p. 118, note 3, The words 'Svaha Agnim' &c. are pre- ceded by 'ye ya^amahe,' see before, p. 148, note 2. ^ After the Adhvaryu has performed the last fore-offering, he 152 5ATArATHA-BRAHMAiVA. food he (afterwards at the principal oblations) cuts off (a portion for a deity), that he again sprinkles (with butter), that he replenishes and renders efficient for the (Svish/akr/t) maker of good offering. But when he cuts off the portion for the maker of good offering, then he does not again sprinkle (the sacri- ficial food out of which the portion has been cut), since after that he will not make any other oblation in the fire from the sacrificial food^. Fourth Brahmaata. 1. He (accordingly) pronounces the offering-prayer to the Samidhs (kindling-sticks). The Samidhs (kindlers), doubtless, are the breaths (vital airs), and he thereby kindles the breaths ; for this man (the sacrificer) is kindled (animated) by his breaths : hence if he (the sacrificer) be burning (with fever, &c.), he (the Adhvaryu) will say, 'Stroke (thyself)!' If he be hot, then one may feel confident, for then he is kindled ; and if he be cold, then one need hope no longer. Thus he thereby puts the breaths into him : this is the reason why he pronounces the prayer to the Samidhs. 2. He then pronounces the offering-prayer to Tantinapat. Tanunapat, doubtless, is seed; hence he thereby casts seed : this is why he pronounces the prayer to TanCuiapat. steps back behind the altar and sitting down beside the dishes of sacrificial food, anoints, with the butter remaining in the guhd, first the (butter in the) dhruva, then the several sacrificial dishes, and finally the (butter in the) upabhr/t. Katy. Ill, 3, 9.
2s back behind the altar and sitting down beside the dishes of sacrificial food, anoints, with the butter remaining in the guhd, first the (butter in the) dhruva, then the several sacrificial dishes, and finally the (butter in the) upabhr/t. Katy. Ill, 3, 9. ^ What remains of the dish of sacrificial food, after the oblation to Agni Svish/akr/'t (I, 7, 3, i seq.) has been made, is eaten by the priests and the sacrificer, and in their case the several portions are basted with butter, as they are cut oflf, but not the dish of food from which the portions have been taken. I KANDA, 5 ADHYAYA, 4 BRAHMAiVA, 6. 1 53 3. He then pronounces the offering-prayer to the I ds. The I ^s, doubtless, are offspring ; when the seed thus cast springs into life, then it moves about in quest of food, as it were, praising (id). Hence he thereby makes him (the sacrificer) propagate offspring : this is the reason why he pronounces the prayer to the I^s. 4. He then pronounces the offering-prayer to the Barhis. The barhis, doubtless, means abundance, hence he thereby produces an abundance : this is why he pronounces the prayer to the barhis. 5. He then pronounces the offering-prayer with * Svaha ! Svaha!' The Svaha-call, indeed, is what the winter is among the seasons ; for the winter subjects these creatures to its will : hence in winter the plants wither, and the leaves fall off the trees; the birds retire more and more, and fly lower and lower ; and the wicked man has his hair, as it were, falling off^; for the winter subjects these creatures to its will. And, verily, he who knows this, makes that locality wherein he lives, his own, for his own happiness and supply of food. 6. The gods and the Asuras, both of them sprung from Pra^^^pati, were once contending for superiority. With staves and bows neither party were able to overcome the other. Neither of them having gained the victory, they (the Asuras) said, ' Well then, let us try to overcome one another by speech, by sacred writ (brahman)! He who cannot follow up our uttered speech by (making up) a pair, shall be defeated and lose everything, and the other party ^ The Kawva recension has, ' the beasts retire more and more, and the birds fly lower and lower ; and the vile-caste man (papa- var«a>^ purusha/^) has his hair, as it were, falling off.' 3" 54 SATAPATHA-BRAHMAJSTA, shall win everything!' The gods replied, 'So be it !' The gods said to Indra, ' Speak thou ! ' 7.
3nd the birds fly lower and lower ; and the vile-caste man (papa- var«a>^ purusha/^) has his hair, as it were, falling off.' 3" 54 SATAPATHA-BRAHMAJSTA, shall win everything!' The gods replied, 'So be it !' The gods said to Indra, ' Speak thou ! ' 7. Indra said, 'One (eka, m., unus) for me!' The others then said, 'One (eka, f., una) for us!' and thus found that (desired) pair, for eka (unus) and eka (una) make a pair. 8. Indra said, 'Two (dvau, m., duo) for me!' The others then said, 'Two (dve, f., duae) for us!' and thus found that pair, for dvau (duo) and dve (duae) make a pair. 9. Indra said, 'Three (traya/^, m.) for me!' The others then said, 'Three (tisra//, f.) for us!' and thus found that pair, for traya/^ and tisra/^ make a pair. 10. Indra said, 'Four (/C'atvara//, m.) for me!' The others then said, 'Four (Z-atasra//, f.) for us!' and thus found that pair, for /C-atvara/^ and ^atasra/5 make a pair. 11. Indra said, 'Five (pa/H-a, m. f., quinque) for me!' Then the others found no pair, for after that (numeral four) there is no pair, for then both (masculine and feminine) are pa;}yi'a. Thereupon the Asuras were defeated and lost everything, and the gods won everything from the Asuras, and stripped their rivals, the Asuras, of everything. 12. For this reason let him (the sacrificer) say\ when the first fore-offering has been performed, ' One (eka) for me!' and ' One (eka) for him whom ^ Viz. as anumantra«a, or after-call, supplementary prayer, pronounced immediately after the oblation has been poured into the fire. According to Katy. Ill, 3, 5, a second anumantrawa has to be added each time, consisting of a single word, viz. ' brilliant,' ' respectable,' ' famous,' ' holy,' ' an eater of food ' [suppl. ' may I become'] respectively. Differently the Black Ya^us; cf. Hille- brandt, p. 96, note 6. I KANDA, 6 ADHYAYA, I BRAHMAiVA, 4. 1 55 we hate ! ' And if he should not hate any one, let him say, 'who hates us and whom we hate !' 13. With the second fore-oftering, 'Two (dvau) for me !' and ' Two (dve) for him who hates us and whom we hate ! ' 14. With the third fore-offering, 'Three (traya/^) for me!' and 'Three (tisra/^) for him who hates us and whom we hate ! ' 15. With the fourth fore-offering, 'Four (Z'atva- ra/^) for me!' and 'Four (iatasra/^) for him who hates us and whom we hate !' 16.
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.
1ng ' Vashat,' with offering, and with calling out 'Svaha,' this same sacrifice was well-nig^h exhausted. 24. The gods were anxious as to how they might replenish it, how they might again render it efficient and practise (worshipping) with it, when efficient. 25. Now what was left in the ^uhu of the butter wherewith they had established the sacrifice, with that they sprinkled the havis (dishes, or kinds, of sacrificial food) one after another, and thereby replenished them and again rendered them efficient, because the butter is indeed efficient. Hence after offering the last fore-offering, he sprinkles the havis one after another, and thereby replenishes them and again renders them efficient, because the butter is indeed efficient -. H ence also from whatever sacrificial ^ Cf. p. 118, note 3, The words 'Svaha Agnim' &c. are pre- ceded by 'ye ya^amahe,' see before, p. 148, note 2. ^ After the Adhvaryu has performed the last fore-offering, he 152 5ATArATHA-BRAHMAiVA. food he (afterwards at the principal oblations) cuts off (a portion for a deity), that he again sprinkles (with butter), that he replenishes and renders efficient for the (Svish/akr/t) maker of good offering. But when he cuts off the portion for the maker of good offering, then he does not again sprinkle (the sacri- ficial food out of which the portion has been cut), since after that he will not make any other oblation in the fire from the sacrificial food^. Fourth Brahmaata. 1. He (accordingly) pronounces the offering-prayer to the Samidhs (kindling-sticks). The Samidhs (kindlers), doubtless, are the breaths (vital airs), and he thereby kindles the breaths ; for this man (the sacrificer) is kindled (animated) by his breaths : hence if he (the sacrificer) be burning (with fever, &c.), he (the Adhvaryu) will say, 'Stroke (thyself)!' If he be hot, then one may feel confident, for then he is kindled ; and if he be cold, then one need hope no longer. Thus he thereby puts the breaths into him : this is the reason why he pronounces the prayer to the Samidhs. 2. He then pronounces the offering-prayer to Tantinapat. Tanunapat, doubtless, is seed; hence he thereby casts seed : this is why he pronounces the prayer to TanCuiapat. steps back behind the altar and sitting down beside the dishes of sacrificial food, anoints, with the butter remaining in the guhd, first the (butter in the) dhruva, then the several sacrificial dishes, and finally the (butter in the) upabhr/t. Katy. Ill, 3, 9.
2s back behind the altar and sitting down beside the dishes of sacrificial food, anoints, with the butter remaining in the guhd, first the (butter in the) dhruva, then the several sacrificial dishes, and finally the (butter in the) upabhr/t. Katy. Ill, 3, 9. ^ What remains of the dish of sacrificial food, after the oblation to Agni Svish/akr/'t (I, 7, 3, i seq.) has been made, is eaten by the priests and the sacrificer, and in their case the several portions are basted with butter, as they are cut oflf, but not the dish of food from which the portions have been taken. I KANDA, 5 ADHYAYA, 4 BRAHMAiVA, 6. 1 53 3. He then pronounces the offering-prayer to the I ds. The I ^s, doubtless, are offspring ; when the seed thus cast springs into life, then it moves about in quest of food, as it were, praising (id). Hence he thereby makes him (the sacrificer) propagate offspring : this is the reason why he pronounces the prayer to the I^s. 4. He then pronounces the offering-prayer to the Barhis. The barhis, doubtless, means abundance, hence he thereby produces an abundance : this is why he pronounces the prayer to the barhis. 5. He then pronounces the offering-prayer with * Svaha ! Svaha!' The Svaha-call, indeed, is what the winter is among the seasons ; for the winter subjects these creatures to its will : hence in winter the plants wither, and the leaves fall off the trees; the birds retire more and more, and fly lower and lower ; and the wicked man has his hair, as it were, falling off^; for the winter subjects these creatures to its will. And, verily, he who knows this, makes that locality wherein he lives, his own, for his own happiness and supply of food. 6. The gods and the Asuras, both of them sprung from Pra^^^pati, were once contending for superiority. With staves and bows neither party were able to overcome the other. Neither of them having gained the victory, they (the Asuras) said, ' Well then, let us try to overcome one another by speech, by sacred writ (brahman)! He who cannot follow up our uttered speech by (making up) a pair, shall be defeated and lose everything, and the other party ^ The Kawva recension has, ' the beasts retire more and more, and the birds fly lower and lower ; and the vile-caste man (papa- var«a>^ purusha/^) has his hair, as it were, falling off.' 3" 54 SATAPATHA-BRAHMAJSTA, shall win everything!' The gods replied, 'So be it !' The gods said to Indra, ' Speak thou ! ' 7.
3nd the birds fly lower and lower ; and the vile-caste man (papa- var«a>^ purusha/^) has his hair, as it were, falling off.' 3" 54 SATAPATHA-BRAHMAJSTA, shall win everything!' The gods replied, 'So be it !' The gods said to Indra, ' Speak thou ! ' 7. Indra said, 'One (eka, m., unus) for me!' The others then said, 'One (eka, f., una) for us!' and thus found that (desired) pair, for eka (unus) and eka (una) make a pair. 8. Indra said, 'Two (dvau, m., duo) for me!' The others then said, 'Two (dve, f., duae) for us!' and thus found that pair, for dvau (duo) and dve (duae) make a pair. 9. Indra said, 'Three (traya/^, m.) for me!' The others then said, 'Three (tisra//, f.) for us!' and thus found that pair, for traya/^ and tisra/^ make a pair. 10. Indra said, 'Four (/C'atvara//, m.) for me!' The others then said, 'Four (Z-atasra//, f.) for us!' and thus found that pair, for /C-atvara/^ and ^atasra/5 make a pair. 11. Indra said, 'Five (pa/H-a, m. f., quinque) for me!' Then the others found no pair, for after that (numeral four) there is no pair, for then both (masculine and feminine) are pa;}yi'a. Thereupon the Asuras were defeated and lost everything, and the gods won everything from the Asuras, and stripped their rivals, the Asuras, of everything. 12. For this reason let him (the sacrificer) say\ when the first fore-offering has been performed, ' One (eka) for me!' and ' One (eka) for him whom ^ Viz. as anumantra«a, or after-call, supplementary prayer, pronounced immediately after the oblation has been poured into the fire. According to Katy. Ill, 3, 5, a second anumantrawa has to be added each time, consisting of a single word, viz. ' brilliant,' ' respectable,' ' famous,' ' holy,' ' an eater of food ' [suppl. ' may I become'] respectively. Differently the Black Ya^us; cf. Hille- brandt, p. 96, note 6. I KANDA, 6 ADHYAYA, I BRAHMAiVA, 4. 1 55 we hate ! ' And if he should not hate any one, let him say, 'who hates us and whom we hate !' 13. With the second fore-oftering, 'Two (dvau) for me !' and ' Two (dve) for him who hates us and whom we hate ! ' 14. With the third fore-offering, 'Three (traya/^) for me!' and 'Three (tisra/^) for him who hates us and whom we hate ! ' 15. With the fourth fore-offering, 'Four (Z'atva- ra/^) for me!' and 'Four (iatasra/^) for him who hates us and whom we hate !' 16.
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.