Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1form the sacrifice undisturbed!' so he thinks. 16. When it (the milk of each of the three cows) is poured (by the milker from the wooden pail through the strainer into the pot), he (the Adhvaryu) con- secrates it by (whispering each time) the formula (Vac^. S. 1,3 b),' May the divine Savit;'/ purify thee with Vasu's means of purification, well cleansing and flowing in a hundred streams!' for just as then (at the Soma-sacrifice) they clarify king Soma with a strainer, so he thereby clarifies (the milk). 17. He then says (Va^. S. I, 3-4), 'Which didst thou milk?' 'Such and such a one,' (the milker replies.) * This one is Vii-vayu (containing all life),' he (the Adhvaryu) says. He then^ asks regarding the second one, 'Which didst thou milk?' 'Such and such a one,' is the reply. ' This one is Vi^va- karman (all-doing),' he says. He then asks re- garding the third, 'Which didst thou milk?' 'Such and such a one,' is the reply. 'This one is Vii'va- d hay as (all-sustaining),' he says. The reason why he thus asks is that he thereby bestows certain energies on them. Three (cows) he milks, for three are these worlds : he thereby renders them fit for these worlds. He is now at liberty to speak. ^ That is, when the milk has been poured through the strainer as before. The Taittiriya school make the mystic names (or epithets) of the three cows Vijvayu, Vijvavya^'as (all-embrac- ing), and Vijvakarman, cf Taitt. S. I, i, 3 ; Taitt. Br. Ill, 2, 3, 7. In the latter passage these names are, as here, identified with the earth, atmosphere, and heavens respectively. The milker, in reply- ing to the Adhvaryu, apparently calls the cows by their ordinary names. Cf. p. 178, note 4. I KANDA, 7 ADHYAYA, I BRAHMAA^A, 20. 1 89 18. After having the last (cow) milked, and having poured a drop of water into the pail which he has made the milker use, and stirred it, he pours it to (the milk)\ thinking * what milk was left there, let that also be here!' — (he does so) for the complete- ness of the sap ; for when it rains here, then plants spring up, and on the plants being eaten and the water drunk, thence is this juice produced : and therefore (the water is poured to the milk) for the completeness of the sap. Having then taken it off (the fire), he coagulates it^: he thereby makes it sharp (pungent) ; for this reason he coagulates it, after taking it off (the fire), 19. He coagulates it, with the formula (Va^. S.
2ured to the milk) for the completeness of the sap. Having then taken it off (the fire), he coagulates it^: he thereby makes it sharp (pungent) ; for this reason he coagulates it, after taking it off (the fire), 19. He coagulates it, with the formula (Va^. S. I, 4 d), ' With Soma I coagulate thee, the portion of Indra!' Just as on a former occasion', when taking sacrificial food for a deity, he announces it (to that deity), in like manner he now announces it to the deity, saying, 'Thee, the portion of Indra!' By saying 'with Soma I coagulate thee,' he makes it palatable to the gods. 20. He then covers it over by a vessel*, with the hollow part upwards and containing water, 'lest the evil spirits, the Rakshas, should touch it from above;' for water, indeed, is a thunderbolt; hence ^ According to Taitt. S. I, i, 3, Katy. IV, 2, 32, &c., he, whilst doing so, pronounces the text, ' Unite, ye that follow the eternal law, ye waving ones (with the wave, Katy.), ye sweetest, — [filling the milk with honey, Katy.], — ye delightful ones, for the obtain- ment of wealth ! ' 2 Viz. by adding to it the (sour) milk that is left from the performance of the Agnihotra. * See I, I, 2, 18. * According to Taitt. Br. Ill, 2, 3, 11, it may be either a metal or wooden vessel^ but not an earthen one (Katy, IV, 2, 34). 190 SATAPATHA-BRAHMAiVA. he thus drives away from it the evil spirits, the Rakshas, with a thunderbolt : this is the reason why he covers it over by a vessel with the hollow part upwards and containing water. 21. He covers it over, with the formula (Va^, S. I, 4 e), ' O Vish;^u, protect the oblation!' for Vish;m, indeed, is the sacrifice ; hence he thereby makes over this sacrificial food to the sacrifice for protection : for this reason he says, ' O Vish;^u, protect the oblation !' Second Brahmaa^a. The Chief Offerings. 1. Verily, whoever exists, he, in being born, is born as (owing) a debt to the gods, to the y?/shis, to the fathers, and to men ^ 2. For, inasmuch as he is bound to sacrifice, for that reason he is born as (owing) a debt to the gods : hence when he sacrifices to them, when he makes ^ The wording of this passage is very ambiguous ; so much so indeed, that it could also be taken in the sense that ' whoever exists, is born as (one to whom) a debt (is owed) from the gods,' &€.; cf. I, I, 2, 19: 'Whichever deities are chosen (for the obla- tions), they consider it as a debt (due from them), that they are bound to fulfil whatever wish he entertains while taking the oblation.' But see Taitt. Br.
3a debt (is owed) from the gods,' &€.; cf. I, I, 2, 19: 'Whichever deities are chosen (for the obla- tions), they consider it as a debt (due from them), that they are bound to fulfil whatever wish he entertains while taking the oblation.' But see Taitt. Br. VI, 3, 10, 5: 'Verily, a Brahmawa who is born, is born as owing a debt in respect to three things : in the shape of sacred study (brahma/('arya) to the 7?/shis, in the shape of sacrifice to the gods, and in the shape of oflfspring to the fathers. Free from debt, verily, is he who has a son, who is a sacrificer, who lives (for a time with a guru) as a religious student.' Ath.-veda VI, 117, 3 (Taitt. Br. Ill, 7, 9, 8): 'May we be debtless in this, debtless in the other, debtless in the third, world ! What worlds (paths, Taitt. Br.) there are trodden by the gods and trodden by the fathers, — may we abide debtless on all (those) paths!' I KANDA, 7 ADHYAVA, 2 BRAHMAiVA, 7. IQI offerings to them, he does this (in discharge of his debt) to them. 3. And further, inasmuch as he is bound to study (the Veda), for that reason he is born as (owing) a debt to the 7?/shis : hence it is to them that he does this ; for one who has studied (the Veda) they call ' the 7?/shis' treasure-warden.' 4. And further, inasmuch as he is bound to wish for offspring, for that reason he is born as (owing) a debt to the fathers : hence when there is (provided by him) a continued, uninterrupted lineage, it is for them that he does this. 5. And further, inasmuch as he is bound to practise hospitality, for that reason he is born as (owing) a debt to men : hence when he harbours them, when he offers food to them, it is (in discharge of his debt) to them that he does so. Whoever does all these things, has discharged his duties : by him all is ob- tained, all is conquered. 6. And, accordingly, in that he is born as (owing) a debt to the gods, in regard to that he satisfies (ava-day) them by sacrificing; and when he makes offerings in the fire, he thereby satisfies them in regard to that (debt): hence whatever they offer up in the fire, is called avadanam (sacrificial portion) ^ 7. Now this (oblation) consists of four cuttings ; (the reason for this is, that) there is here first, the invitatory prayer (anuvakya), then the offering- prayer (ya^ya), then the vasha/-call, and as the fourth, the deity for which the sacrificial food is ^ The word is reall}- derived from ava-da (do), 'to cut oflf.' The Taitt. Br. gives the same fanciful etymological explanation of the term as here.
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.
1form the sacrifice undisturbed!' so he thinks. 16. When it (the milk of each of the three cows) is poured (by the milker from the wooden pail through the strainer into the pot), he (the Adhvaryu) con- secrates it by (whispering each time) the formula (Vac^. S. 1,3 b),' May the divine Savit;'/ purify thee with Vasu's means of purification, well cleansing and flowing in a hundred streams!' for just as then (at the Soma-sacrifice) they clarify king Soma with a strainer, so he thereby clarifies (the milk). 17. He then says (Va^. S. I, 3-4), 'Which didst thou milk?' 'Such and such a one,' (the milker replies.) * This one is Vii-vayu (containing all life),' he (the Adhvaryu) says. He then^ asks regarding the second one, 'Which didst thou milk?' 'Such and such a one,' is the reply. ' This one is Vi^va- karman (all-doing),' he says. He then asks re- garding the third, 'Which didst thou milk?' 'Such and such a one,' is the reply. 'This one is Vii'va- d hay as (all-sustaining),' he says. The reason why he thus asks is that he thereby bestows certain energies on them. Three (cows) he milks, for three are these worlds : he thereby renders them fit for these worlds. He is now at liberty to speak. ^ That is, when the milk has been poured through the strainer as before. The Taittiriya school make the mystic names (or epithets) of the three cows Vijvayu, Vijvavya^'as (all-embrac- ing), and Vijvakarman, cf Taitt. S. I, i, 3 ; Taitt. Br. Ill, 2, 3, 7. In the latter passage these names are, as here, identified with the earth, atmosphere, and heavens respectively. The milker, in reply- ing to the Adhvaryu, apparently calls the cows by their ordinary names. Cf. p. 178, note 4. I KANDA, 7 ADHYAYA, I BRAHMAA^A, 20. 1 89 18. After having the last (cow) milked, and having poured a drop of water into the pail which he has made the milker use, and stirred it, he pours it to (the milk)\ thinking * what milk was left there, let that also be here!' — (he does so) for the complete- ness of the sap ; for when it rains here, then plants spring up, and on the plants being eaten and the water drunk, thence is this juice produced : and therefore (the water is poured to the milk) for the completeness of the sap. Having then taken it off (the fire), he coagulates it^: he thereby makes it sharp (pungent) ; for this reason he coagulates it, after taking it off (the fire), 19. He coagulates it, with the formula (Va^. S.
2ured to the milk) for the completeness of the sap. Having then taken it off (the fire), he coagulates it^: he thereby makes it sharp (pungent) ; for this reason he coagulates it, after taking it off (the fire), 19. He coagulates it, with the formula (Va^. S. I, 4 d), ' With Soma I coagulate thee, the portion of Indra!' Just as on a former occasion', when taking sacrificial food for a deity, he announces it (to that deity), in like manner he now announces it to the deity, saying, 'Thee, the portion of Indra!' By saying 'with Soma I coagulate thee,' he makes it palatable to the gods. 20. He then covers it over by a vessel*, with the hollow part upwards and containing water, 'lest the evil spirits, the Rakshas, should touch it from above;' for water, indeed, is a thunderbolt; hence ^ According to Taitt. S. I, i, 3, Katy. IV, 2, 32, &c., he, whilst doing so, pronounces the text, ' Unite, ye that follow the eternal law, ye waving ones (with the wave, Katy.), ye sweetest, — [filling the milk with honey, Katy.], — ye delightful ones, for the obtain- ment of wealth ! ' 2 Viz. by adding to it the (sour) milk that is left from the performance of the Agnihotra. * See I, I, 2, 18. * According to Taitt. Br. Ill, 2, 3, 11, it may be either a metal or wooden vessel^ but not an earthen one (Katy, IV, 2, 34). 190 SATAPATHA-BRAHMAiVA. he thus drives away from it the evil spirits, the Rakshas, with a thunderbolt : this is the reason why he covers it over by a vessel with the hollow part upwards and containing water. 21. He covers it over, with the formula (Va^, S. I, 4 e), ' O Vish;^u, protect the oblation!' for Vish;m, indeed, is the sacrifice ; hence he thereby makes over this sacrificial food to the sacrifice for protection : for this reason he says, ' O Vish;^u, protect the oblation !' Second Brahmaa^a. The Chief Offerings. 1. Verily, whoever exists, he, in being born, is born as (owing) a debt to the gods, to the y?/shis, to the fathers, and to men ^ 2. For, inasmuch as he is bound to sacrifice, for that reason he is born as (owing) a debt to the gods : hence when he sacrifices to them, when he makes ^ The wording of this passage is very ambiguous ; so much so indeed, that it could also be taken in the sense that ' whoever exists, is born as (one to whom) a debt (is owed) from the gods,' &€.; cf. I, I, 2, 19: 'Whichever deities are chosen (for the obla- tions), they consider it as a debt (due from them), that they are bound to fulfil whatever wish he entertains while taking the oblation.' But see Taitt. Br.
3a debt (is owed) from the gods,' &€.; cf. I, I, 2, 19: 'Whichever deities are chosen (for the obla- tions), they consider it as a debt (due from them), that they are bound to fulfil whatever wish he entertains while taking the oblation.' But see Taitt. Br. VI, 3, 10, 5: 'Verily, a Brahmawa who is born, is born as owing a debt in respect to three things : in the shape of sacred study (brahma/('arya) to the 7?/shis, in the shape of sacrifice to the gods, and in the shape of oflfspring to the fathers. Free from debt, verily, is he who has a son, who is a sacrificer, who lives (for a time with a guru) as a religious student.' Ath.-veda VI, 117, 3 (Taitt. Br. Ill, 7, 9, 8): 'May we be debtless in this, debtless in the other, debtless in the third, world ! What worlds (paths, Taitt. Br.) there are trodden by the gods and trodden by the fathers, — may we abide debtless on all (those) paths!' I KANDA, 7 ADHYAVA, 2 BRAHMAiVA, 7. IQI offerings to them, he does this (in discharge of his debt) to them. 3. And further, inasmuch as he is bound to study (the Veda), for that reason he is born as (owing) a debt to the 7?/shis : hence it is to them that he does this ; for one who has studied (the Veda) they call ' the 7?/shis' treasure-warden.' 4. And further, inasmuch as he is bound to wish for offspring, for that reason he is born as (owing) a debt to the fathers : hence when there is (provided by him) a continued, uninterrupted lineage, it is for them that he does this. 5. And further, inasmuch as he is bound to practise hospitality, for that reason he is born as (owing) a debt to men : hence when he harbours them, when he offers food to them, it is (in discharge of his debt) to them that he does so. Whoever does all these things, has discharged his duties : by him all is ob- tained, all is conquered. 6. And, accordingly, in that he is born as (owing) a debt to the gods, in regard to that he satisfies (ava-day) them by sacrificing; and when he makes offerings in the fire, he thereby satisfies them in regard to that (debt): hence whatever they offer up in the fire, is called avadanam (sacrificial portion) ^ 7. Now this (oblation) consists of four cuttings ; (the reason for this is, that) there is here first, the invitatory prayer (anuvakya), then the offering- prayer (ya^ya), then the vasha/-call, and as the fourth, the deity for which the sacrificial food is ^ The word is reall}- derived from ava-da (do), 'to cut oflf.' The Taitt. Br. gives the same fanciful etymological explanation of the term as here.
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.