Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1er, sour milk, whey, and curds, which thou madest in the waters, with them thou hast begotten me. I am the blessing (benediction) : make use of me at the sacrifice ! If thou wilt make use of me at the sacrifice, thou wilt become rich in offspring and cattle. Whatever blessing thou shalt invoke through me, all that shall be granted to thee!' He accordingly made use of her (as the benediction) in the middle of the sacri- fice; for what is intermediate between the fore- offerings and the after-offerings, is the middle of the sacrifice. 10. With her he went on worshipping and per- forming austerities, wishing for offspring. Through her he generated this race, which is this race of Manu ; and whatever blessing he invoked through her, all that was granted to him. 11. Now this (daughter of Manu) is essentially the same as the I^a; and whosoever, knowing this, performs with (the) I^a\ he propagates this race which Manu generated ; and whatever blessing he in- vokes through it (or her), all that is granted to him. 12. It (the I da) consists of a fivefold cutting; for the i^a, doubtless, means cattle, and cattle con- sist of five parts- : for this reason it (the ida) consists of a fivefold cutting. 13. -When he (the Adhvaryu) has cut off the i^a piece by piece ^ and broken off the fore-part of the ^ I day a. /^arati has the double meaning 'lives with Ida. (the woman)' and 'practices sacrificial rites with the i^a-ceremony.' - See p. 16, note i. ^ The technical expression used for this fivefold cutting of the ida. is sam-ava-do, 'to cut off completely (or together),' or, according to the St. Petersb. Diet., ' to divide and collect the 2 20 SATAPATHA-BRAHMAT/A. cake (for the sacrificer's portion), he puts it (the latter) down (on the barhis) before the dhruva- spoon. Having then handed over the former (the i^4) to the Hotr/\ he passes by him towards the south. 14. He anoints the Hotr^ here^ (with clarified butter taken from the Ida) ; and with it the Hotri anoints his lips, with the text, ' Of thee, offered by the lord of the mind, I eat for sap, for out-breathing!' 15. He then anoints the Hotrz here^; and with it the Hotri anoints his lips, with the text, ' Of thee, offered by the lord of speech, I eat for strength, for in-breathing!' 16. At that time, namely, Manu became appre- hensive (thinking), * This (part) of my sacrifice — that is, this Ida. representing the domestic offering — is certainly the weakest : the Rakshas must not pieces.' The five cuttings of the ida.
2in-breathing!' 16. At that time, namely, Manu became appre- hensive (thinking), * This (part) of my sacrifice — that is, this Ida. representing the domestic offering — is certainly the weakest : the Rakshas must not pieces.' The five cuttings of the ida. consist of the upastarawa, or underlayer of butter in the ia'apatri; of two cuttings of each of the havis (or dishes of sacrificial food) from their southern and central parts respectively; and of two drippings (or bastings, abhigharawa) of butter, as in the case of the svish/akr^'t (see Katy. Ill, 4, 6, and note on I, 7, 3, 20). According to some authorities, the ida consists of four cuttings only (cf Hillebrandt, Neu- und Vollm. p. 122). ^ According to Katy. Ill, 4, 8, 9, he does so without quitting his hold of the i</a; and he withdraws the latter from the Hot/-/, when he anoints him. ^ A gesture here indicated the two middle joints (or, according toHarisvamin, the intermediate links) of the Hot/'/''s right fore-finger, viz. first the lower joint, and afterwards (par. 1 5) the upper joint ; whereupon the Hotri applies the respective joints to his lips and smears the butter on them, cf. Ajv. ^. I, 7, i ; Katy. Ill, 4, 9; Hillebrandt, op. cit., p. 124. In ^Sat. Br. XII, 2, 4, 5 the fore-finger is called annaditama, or the finger 'which eats most food;' cf. Weber, Prati^?1asutra, p. 97. I KANDA, 8 ADHYAYA, I BRAHMAiVA, 1 8. 221 injure my sacrifice at this place.' Accordingly by that (butter, taken from the Ida, and smeared on his lips) he promoted it (the ida to a safe place, thinking), ' Before the Rakshas (come) ! before the Rakshas (come) !' And in like manner this one also thereby promotes (the Ida. to a safe place, thinking), ' Before the Rakshas (come) ! before the Rakshas (come)!' And though he does not (at present) eat (the Ida) visibly, lest he should eat it before it is invoked, he nevertheless promotes it (to a safe place), when he smears the (butter) on his lips. 17. He now cuts off piece by piece (the a van- tar e^^a) in (or, into) the HotWs hand. That which is cut up piece by piece he thus makes visibly enter ^ the Hotrz; and through that which has entered (or is cooked in) his own self, the Hotrz invokes a blessing^ on the sacrificer : for this reason he cuts it off piece by piece in the Hotrz' s hand 2. 18. He now calls^ (the idB.) in a low voice. At that time, namely, Manu became apprehensive (think- ing), ' This (part) of my sacrifice — that is, this ida.
3a blessing^ on the sacrificer : for this reason he cuts it off piece by piece in the Hotrz' s hand 2. 18. He now calls^ (the idB.) in a low voice. At that time, namely, Manu became apprehensive (think- ing), ' This (part) of my sacrifice — that is, this ida. ^ Enam hotari jrayati, literally ' he makes it enter into, remain in, the Hotn? The author, however, here, as in I, 6, 4, 7, mixes up the verb sTi with sra., ' to cook.' The reason for this see p. 1 77, note 4. 2 This, according to Asv, St. I, 7, 3, and comm., is effected in the following way : the Hotrz' takes the i^a with his joined hands (aTi^ali) and makes it lie in his left hand ; whereupon the Adhvaryu cuts the (fivefold cut) avantare^/a from the i^a into the Hotn's right hand, the fingers of which point northwards ; the five cuttings apparently consist of the 'underlayer' of butter, two pieces cut from the i^a, and drippings of butter on them. Cf. Hillebrandt, op. cit., p. 125. ' During the invocation of the ida. the Hotr/ holds the butter (as well as the avantarea'a), and the other priests (except the Brahman) and the sacrificer touch the i^a (or, according to Karka, the Hotn). Katy. Ill, 4, 11. 12. 222 5ATAPATHA-BRAHMAiVA. representing the domestic offerings — is certainly the weakest : the Rakshas must not injure my sacrifice at this place.' He accordingly called it to him in a low voice (thinking), ' Before the Rakshas (come) ! before the Rakshas (come)!' And in like manner this one (the Hot7'2) thereby calls it (thinking), * Before the Rakshas (come) ! before the Rakshas (come)!' 19. He calls thus (in a low voice) ^ ' Hither is called the Rathantara (chant), together with the earth : may the Rathantara, together with the earth, call me^! Hither is called the Vamadevya (chant), together with the atmosphere: may the Vdmadevya, together with the atmosphere, call me I Hither is called the Brz'hat (chant), together with the sky : may the Brzha.t, together with the sky, call me !' In thus calling her (the Id^) to him, he calls to him both these (three) worlds and those chants ^ 20. 'Hither are called the cows'*, together with the ^ There are considerable differences between the text of the Hotr/'s call to the ida. as here given and that given in Asv. ^. I, 7, 7. The text of the Black Ya^ur-veda (Taitt. Br. Ill, 5,8; Taitt. S. II, 6, 7 ; I, 7, i), on the other hand, only differs from ours in one or two points. According to Ajv. S. I, 5, 28, the calls are to be uttered in the highest pitch (cf. Hillebrandt, Neu- und Vollmonds- opfer, p. 126, note). ^ Viz.
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.
1er, sour milk, whey, and curds, which thou madest in the waters, with them thou hast begotten me. I am the blessing (benediction) : make use of me at the sacrifice ! If thou wilt make use of me at the sacrifice, thou wilt become rich in offspring and cattle. Whatever blessing thou shalt invoke through me, all that shall be granted to thee!' He accordingly made use of her (as the benediction) in the middle of the sacri- fice; for what is intermediate between the fore- offerings and the after-offerings, is the middle of the sacrifice. 10. With her he went on worshipping and per- forming austerities, wishing for offspring. Through her he generated this race, which is this race of Manu ; and whatever blessing he invoked through her, all that was granted to him. 11. Now this (daughter of Manu) is essentially the same as the I^a; and whosoever, knowing this, performs with (the) I^a\ he propagates this race which Manu generated ; and whatever blessing he in- vokes through it (or her), all that is granted to him. 12. It (the I da) consists of a fivefold cutting; for the i^a, doubtless, means cattle, and cattle con- sist of five parts- : for this reason it (the ida) consists of a fivefold cutting. 13. -When he (the Adhvaryu) has cut off the i^a piece by piece ^ and broken off the fore-part of the ^ I day a. /^arati has the double meaning 'lives with Ida. (the woman)' and 'practices sacrificial rites with the i^a-ceremony.' - See p. 16, note i. ^ The technical expression used for this fivefold cutting of the ida. is sam-ava-do, 'to cut off completely (or together),' or, according to the St. Petersb. Diet., ' to divide and collect the 2 20 SATAPATHA-BRAHMAT/A. cake (for the sacrificer's portion), he puts it (the latter) down (on the barhis) before the dhruva- spoon. Having then handed over the former (the i^4) to the Hotr/\ he passes by him towards the south. 14. He anoints the Hotr^ here^ (with clarified butter taken from the Ida) ; and with it the Hotri anoints his lips, with the text, ' Of thee, offered by the lord of the mind, I eat for sap, for out-breathing!' 15. He then anoints the Hotrz here^; and with it the Hotri anoints his lips, with the text, ' Of thee, offered by the lord of speech, I eat for strength, for in-breathing!' 16. At that time, namely, Manu became appre- hensive (thinking), * This (part) of my sacrifice — that is, this Ida. representing the domestic offering — is certainly the weakest : the Rakshas must not pieces.' The five cuttings of the ida.
2in-breathing!' 16. At that time, namely, Manu became appre- hensive (thinking), * This (part) of my sacrifice — that is, this Ida. representing the domestic offering — is certainly the weakest : the Rakshas must not pieces.' The five cuttings of the ida. consist of the upastarawa, or underlayer of butter in the ia'apatri; of two cuttings of each of the havis (or dishes of sacrificial food) from their southern and central parts respectively; and of two drippings (or bastings, abhigharawa) of butter, as in the case of the svish/akr^'t (see Katy. Ill, 4, 6, and note on I, 7, 3, 20). According to some authorities, the ida consists of four cuttings only (cf Hillebrandt, Neu- und Vollm. p. 122). ^ According to Katy. Ill, 4, 8, 9, he does so without quitting his hold of the i</a; and he withdraws the latter from the Hot/-/, when he anoints him. ^ A gesture here indicated the two middle joints (or, according toHarisvamin, the intermediate links) of the Hot/'/''s right fore-finger, viz. first the lower joint, and afterwards (par. 1 5) the upper joint ; whereupon the Hotri applies the respective joints to his lips and smears the butter on them, cf. Ajv. ^. I, 7, i ; Katy. Ill, 4, 9; Hillebrandt, op. cit., p. 124. In ^Sat. Br. XII, 2, 4, 5 the fore-finger is called annaditama, or the finger 'which eats most food;' cf. Weber, Prati^?1asutra, p. 97. I KANDA, 8 ADHYAYA, I BRAHMAiVA, 1 8. 221 injure my sacrifice at this place.' Accordingly by that (butter, taken from the Ida, and smeared on his lips) he promoted it (the ida to a safe place, thinking), ' Before the Rakshas (come) ! before the Rakshas (come) !' And in like manner this one also thereby promotes (the Ida. to a safe place, thinking), ' Before the Rakshas (come) ! before the Rakshas (come)!' And though he does not (at present) eat (the Ida) visibly, lest he should eat it before it is invoked, he nevertheless promotes it (to a safe place), when he smears the (butter) on his lips. 17. He now cuts off piece by piece (the a van- tar e^^a) in (or, into) the HotWs hand. That which is cut up piece by piece he thus makes visibly enter ^ the Hotrz; and through that which has entered (or is cooked in) his own self, the Hotrz invokes a blessing^ on the sacrificer : for this reason he cuts it off piece by piece in the Hotrz' s hand 2. 18. He now calls^ (the idB.) in a low voice. At that time, namely, Manu became apprehensive (think- ing), ' This (part) of my sacrifice — that is, this ida.
3a blessing^ on the sacrificer : for this reason he cuts it off piece by piece in the Hotrz' s hand 2. 18. He now calls^ (the idB.) in a low voice. At that time, namely, Manu became apprehensive (think- ing), ' This (part) of my sacrifice — that is, this ida. ^ Enam hotari jrayati, literally ' he makes it enter into, remain in, the Hotn? The author, however, here, as in I, 6, 4, 7, mixes up the verb sTi with sra., ' to cook.' The reason for this see p. 1 77, note 4. 2 This, according to Asv, St. I, 7, 3, and comm., is effected in the following way : the Hotrz' takes the i^a with his joined hands (aTi^ali) and makes it lie in his left hand ; whereupon the Adhvaryu cuts the (fivefold cut) avantare^/a from the i^a into the Hotn's right hand, the fingers of which point northwards ; the five cuttings apparently consist of the 'underlayer' of butter, two pieces cut from the i^a, and drippings of butter on them. Cf. Hillebrandt, op. cit., p. 125. ' During the invocation of the ida. the Hotr/ holds the butter (as well as the avantarea'a), and the other priests (except the Brahman) and the sacrificer touch the i^a (or, according to Karka, the Hotn). Katy. Ill, 4, 11. 12. 222 5ATAPATHA-BRAHMAiVA. representing the domestic offerings — is certainly the weakest : the Rakshas must not injure my sacrifice at this place.' He accordingly called it to him in a low voice (thinking), ' Before the Rakshas (come) ! before the Rakshas (come)!' And in like manner this one (the Hot7'2) thereby calls it (thinking), * Before the Rakshas (come) ! before the Rakshas (come)!' 19. He calls thus (in a low voice) ^ ' Hither is called the Rathantara (chant), together with the earth : may the Rathantara, together with the earth, call me^! Hither is called the Vamadevya (chant), together with the atmosphere: may the Vdmadevya, together with the atmosphere, call me I Hither is called the Brz'hat (chant), together with the sky : may the Brzha.t, together with the sky, call me !' In thus calling her (the Id^) to him, he calls to him both these (three) worlds and those chants ^ 20. 'Hither are called the cows'*, together with the ^ There are considerable differences between the text of the Hotr/'s call to the ida. as here given and that given in Asv. ^. I, 7, 7. The text of the Black Ya^ur-veda (Taitt. Br. Ill, 5,8; Taitt. S. II, 6, 7 ; I, 7, i), on the other hand, only differs from ours in one or two points. According to Ajv. S. I, 5, 28, the calls are to be uttered in the highest pitch (cf. Hillebrandt, Neu- und Vollmonds- opfer, p. 126, note). ^ Viz.
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.