Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
18. These (eight) are sacred to PragApati,— Pragépati assuredly is the Brahman, for Pragdpati is of the nature of the Brahman': therefore they are sacred to Pragdpati. 9. When about to bring up the victims, he offers those three oblations to Savitrz, with (V4g. S. XXX, 1-3), ‘God Savitrz, (speed the sacrifice, speed the lord of sacrifice unto his share) !’— ‘May we obtain that glorious light of the God Savitvz, (who shall inspire our prayers)!’ —‘All troubles remove thou from us, O God Savitrz; bestow unto us what is auspicious!’ He thus pleases Savitvz, and thus pleased with him, he (Savityz) impels (speeds) those (sacrificial) men, and he seizes them impelled by that (Savitv). 10. For the priesthood he seizes a Brahmaxa, for the Brahmama is the priesthood: he thus joins priesthood to priesthood*;—for the nobility he seizes a Raganya, for the Raganya is the nobility : he thus joins nobility to nobility ;—for the Maruts (he seizes) a Vaisya, for the Maruts are the clans (peasants): he thus joins peasantry to peasantry ;— ? That is, of the divine spirit, the world-soul, of which Prag&pati is, as it were, the personification, or phenomenal representative. * Or, he perfects, completes, the priesthood by (adding to it a member of) the priesthood. 410 SATAPATHA-BRAHMANA. for (religious) toil (he seizes) a Sddra, for the Sddra is toil: he thus joins toil to toil ;—according to their particular form he thus supplies these divinities with victims, and, thus supplied, they supply him with all his objects of desire. 11. He makes offering with ghee, for ghee is fiery mettle: by means of fiery mettle he thus endows him (the Sacrificer) with fiery mettle. He makes offering with ghee, for that—to wit, ghee—is the dear resource of the gods: he thus supplies them with their dear resource, and, thus supplied, they supply him with all his objects of desire. 12. By means of the Purusha Nardyama (litany), the Brahman priest (seated) to the right (south) of them, praises the men bound (to the stakes) with this sixteen-versed (hymn, Azg-v. X, 90, Vag. S. XXXI, 1-16), ‘The thousand-headed Purusha, thousand-eyed, thousand-footed!. . .;’—thus (he does) for the obtainment and the securing of everything, for everything here consists of sixteen parts, and the Purushamedha is everything : in thus saying, ‘So and so thou art, so and so thou art, he praises and thereby indeed magnifies him (Purusha); but he also thereby speaks of him, such as he is. Now, the victims had had the fire carried round them, but they were not yet slaughtered,— 13. Then a voice? said to him, ‘ Purusha, do not For a complete translation of this hymn, the Purusha-s@kta, see J. Muir, Orig. Sanskrit Texts, vol. i, p. 9 seqq. Cp. also part iv, introduction, p. xiv.
2Now, the victims had had the fire carried round them, but they were not yet slaughtered,— 13. Then a voice? said to him, ‘ Purusha, do not For a complete translation of this hymn, the Purusha-s@kta, see J. Muir, Orig. Sanskrit Texts, vol. i, p. 9 seqq. Cp. also part iv, introduction, p. xiv. $ ¢ A bodiless voice,’ comm.; cf. XI, 4, 2, 16 where likewise ‘an invisible voice’ is introduced censuring the priest who burns the oblations. Perhaps, however, V44 may be intended from whom Prag4pati, in the beginning, produced the waters ; cf. VI, 1, 1, 9. XItl KANDA, 6 ADHYAYA, 2 BRAHMANA, 16. 4II consummate (these human victims'): if thou wert to” consummate them, man (purusha) would eat man.’ Accordingly, as soon as fire had been carried round them, he set them free, and offered oblations to the same divinities*, and thereby gratified those divinities, and, thus gratified, they gratified him with all objects of desire. 14. He makes offering with ghee, for ghee is fiery mettle: with fiery mettle he thus bestows fiery mettle upon him. 15. He concludes with those of the set of eleven (stakes),—the Trishéubh consists of eleven syllables, and the Trish¢ubh is the thunderbolt, and vigour : with the thunderbolt, with vigour, the Sacrificer thus repels evil from within. 16. The Udayantya (concluding oblation) having been completed, he seizes eleven barren cows, sacred to Mitra-Varuma, the Visve Devas, and Brzhaspati 8, with the view of winning these deities. And as to those of Brzhaspati being last,—Brzhaspati truly is the Brahman (n.), and thus he finally establishes himself in the Brahman. ’ Thus (i.e. do not go through with this human sacrifice) the commentator, probably correctly, interprets ‘ samsth4paya’ (instead of ‘do not kill,’ St. Petersb. Dict., though, practically, it would, of course, come to the same thing),—Purusha, etan purushapasin m4 samtishApa’, udahnay&dikany ahgany esham m4 krithé ityarthah ; yadi samsthApayishyasi tatak seshabhakshAnuk4rena loke xpi purushad purusham bhakshayishyati tat Aayuktam ity abhiprayad. In the same way the verse ought accordingly to have been translated in III, 7, 2, 8. * That is, he offers with the formulas ‘ To the Brahman, hail! to the Kshatra, hail! &c., running through the whole series of so-called divinities of the released victims. * Viz. three for each of the first two deities, and five for Brzhas- pati. 412 °° ° SATAPATHA-BRAHMANA,. | 17, And as to why there are eleven of them,— the Trish¢ubh consists of eleven syllables, and the Trish¢ubh is the thunderbolt, and vigour: with the thunderbolt, with vigour, the Sacrificer thus repels evil from within. The Traidhatavt is the final offering (Udavasanfy4): the mystic import is the same (as before’).
3The Traidhatavt is the final offering (Udavasanfy4): the mystic import is the same (as before’). 18. Now as to the sacrificial fees. What there is towards the middle of the kingdom other than the land and the property of the Brahmasa, but including the men, of that the eastern quarter belongs to the Hotvz, the southern to the Brahman, the western to the Adhvaryu, and the northern to the Udgatrz; and the Hotrkas share this along with them. 19. And if a Brahmaza performs the sacrifice, he should bestow all his property in order to obtain and secure everything, for the Brahmasa is everything, and all one’s property is everything, and the Purushamedha is everything. 20. And having taken up the two fires within his own self?, and worshipped the sun with the Uttara-Nardyama (litany, viz. Vag. S. XX XI, 17- 22), let him betake himself to the forest without looking round; and that (place), indeed, is apart from men. But should he wish to live in the village, let him take up again the two fires in the churning-sticks, and having worshipped the sun with the Uttara-Nardyama (litany) let him dwell at his home, and let him offer such sacrifices as he may ? Viz. as set forth V, 5, 5, 6 seqq. * Viz. by thrice inhaling the heat (or smoke) emitted by the fires. Cf. Manava-Dh. VI, 38 ; Baudh&yana-Dharmas, II, 17, 26. XIII KANDA,.6 ADHYAYA, 2 BRAHMANA, 20. 413 be able to afford. But, indeed, this (sacrifice) is not to be imparted to any and every one, lest one should impart everything to any and every one, for the Purushamedha is everything; but one may only impart it to one who is known to him, and who is versed in sacred writ, and who may be dear to him, but not to any and every one. Tue (Symeoticat) Victmws or THE PurusHamepua '. I. 1. To the priesthood (he consecrates) a Brahmanza—z. To the nobility a Kshatriya—3. To the Maruts a Vaisya—4. To penance (hardship, tapas) a Sfidra—s. To darkness a thief— 6. To hell a man-slayer—7. To evil a eunuch—8. To barter an unchaste woman (ayobhf*}—9. To desire a harlot (pumskali)— 1o. To the shriek (atikrush/) a minstrel (m4gadha)—11. To dancing a herald (bard, sfta)—12. To singing an actor (sailisha)— 13. To the law a counsellor (sabh44ara)}—14. To joking a timorous man—15. To fun (narma) a chatterer—16. To laughter (hasa) an artizan (k4ri, ?singer of praises)—17. To pleasure (4nanda) a woman’s friend—18. To enjoyment a maiden’s son—19. To skill a wheelwright—2z0. To perseverance a carpenter—21. To heat (tapas) a potter—22. To craft a mechanic—23. To handsome form a jeweller—24. To beauty a barber *—25. To the arrow-shot an arrow-maker—26. To the weapon a bow-maker—27. To work a bowstring-maker—28. To fate a rope-maker—z29. To death a huntsman—3o. To the end (antaka) a dog-keeper—31. To rivers a fisherman (paufigish/ha)—32. To the ogress (of waste lands) a
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.
18. These (eight) are sacred to PragApati,— Pragépati assuredly is the Brahman, for Pragdpati is of the nature of the Brahman': therefore they are sacred to Pragdpati. 9. When about to bring up the victims, he offers those three oblations to Savitrz, with (V4g. S. XXX, 1-3), ‘God Savitrz, (speed the sacrifice, speed the lord of sacrifice unto his share) !’— ‘May we obtain that glorious light of the God Savitvz, (who shall inspire our prayers)!’ —‘All troubles remove thou from us, O God Savitrz; bestow unto us what is auspicious!’ He thus pleases Savitvz, and thus pleased with him, he (Savityz) impels (speeds) those (sacrificial) men, and he seizes them impelled by that (Savitv). 10. For the priesthood he seizes a Brahmaxa, for the Brahmama is the priesthood: he thus joins priesthood to priesthood*;—for the nobility he seizes a Raganya, for the Raganya is the nobility : he thus joins nobility to nobility ;—for the Maruts (he seizes) a Vaisya, for the Maruts are the clans (peasants): he thus joins peasantry to peasantry ;— ? That is, of the divine spirit, the world-soul, of which Prag&pati is, as it were, the personification, or phenomenal representative. * Or, he perfects, completes, the priesthood by (adding to it a member of) the priesthood. 410 SATAPATHA-BRAHMANA. for (religious) toil (he seizes) a Sddra, for the Sddra is toil: he thus joins toil to toil ;—according to their particular form he thus supplies these divinities with victims, and, thus supplied, they supply him with all his objects of desire. 11. He makes offering with ghee, for ghee is fiery mettle: by means of fiery mettle he thus endows him (the Sacrificer) with fiery mettle. He makes offering with ghee, for that—to wit, ghee—is the dear resource of the gods: he thus supplies them with their dear resource, and, thus supplied, they supply him with all his objects of desire. 12. By means of the Purusha Nardyama (litany), the Brahman priest (seated) to the right (south) of them, praises the men bound (to the stakes) with this sixteen-versed (hymn, Azg-v. X, 90, Vag. S. XXXI, 1-16), ‘The thousand-headed Purusha, thousand-eyed, thousand-footed!. . .;’—thus (he does) for the obtainment and the securing of everything, for everything here consists of sixteen parts, and the Purushamedha is everything : in thus saying, ‘So and so thou art, so and so thou art, he praises and thereby indeed magnifies him (Purusha); but he also thereby speaks of him, such as he is. Now, the victims had had the fire carried round them, but they were not yet slaughtered,— 13. Then a voice? said to him, ‘ Purusha, do not For a complete translation of this hymn, the Purusha-s@kta, see J. Muir, Orig. Sanskrit Texts, vol. i, p. 9 seqq. Cp. also part iv, introduction, p. xiv.
2Now, the victims had had the fire carried round them, but they were not yet slaughtered,— 13. Then a voice? said to him, ‘ Purusha, do not For a complete translation of this hymn, the Purusha-s@kta, see J. Muir, Orig. Sanskrit Texts, vol. i, p. 9 seqq. Cp. also part iv, introduction, p. xiv. $ ¢ A bodiless voice,’ comm.; cf. XI, 4, 2, 16 where likewise ‘an invisible voice’ is introduced censuring the priest who burns the oblations. Perhaps, however, V44 may be intended from whom Prag4pati, in the beginning, produced the waters ; cf. VI, 1, 1, 9. XItl KANDA, 6 ADHYAYA, 2 BRAHMANA, 16. 4II consummate (these human victims'): if thou wert to” consummate them, man (purusha) would eat man.’ Accordingly, as soon as fire had been carried round them, he set them free, and offered oblations to the same divinities*, and thereby gratified those divinities, and, thus gratified, they gratified him with all objects of desire. 14. He makes offering with ghee, for ghee is fiery mettle: with fiery mettle he thus bestows fiery mettle upon him. 15. He concludes with those of the set of eleven (stakes),—the Trishéubh consists of eleven syllables, and the Trish¢ubh is the thunderbolt, and vigour : with the thunderbolt, with vigour, the Sacrificer thus repels evil from within. 16. The Udayantya (concluding oblation) having been completed, he seizes eleven barren cows, sacred to Mitra-Varuma, the Visve Devas, and Brzhaspati 8, with the view of winning these deities. And as to those of Brzhaspati being last,—Brzhaspati truly is the Brahman (n.), and thus he finally establishes himself in the Brahman. ’ Thus (i.e. do not go through with this human sacrifice) the commentator, probably correctly, interprets ‘ samsth4paya’ (instead of ‘do not kill,’ St. Petersb. Dict., though, practically, it would, of course, come to the same thing),—Purusha, etan purushapasin m4 samtishApa’, udahnay&dikany ahgany esham m4 krithé ityarthah ; yadi samsthApayishyasi tatak seshabhakshAnuk4rena loke xpi purushad purusham bhakshayishyati tat Aayuktam ity abhiprayad. In the same way the verse ought accordingly to have been translated in III, 7, 2, 8. * That is, he offers with the formulas ‘ To the Brahman, hail! to the Kshatra, hail! &c., running through the whole series of so-called divinities of the released victims. * Viz. three for each of the first two deities, and five for Brzhas- pati. 412 °° ° SATAPATHA-BRAHMANA,. | 17, And as to why there are eleven of them,— the Trish¢ubh consists of eleven syllables, and the Trish¢ubh is the thunderbolt, and vigour: with the thunderbolt, with vigour, the Sacrificer thus repels evil from within. The Traidhatavt is the final offering (Udavasanfy4): the mystic import is the same (as before’).
3The Traidhatavt is the final offering (Udavasanfy4): the mystic import is the same (as before’). 18. Now as to the sacrificial fees. What there is towards the middle of the kingdom other than the land and the property of the Brahmasa, but including the men, of that the eastern quarter belongs to the Hotvz, the southern to the Brahman, the western to the Adhvaryu, and the northern to the Udgatrz; and the Hotrkas share this along with them. 19. And if a Brahmaza performs the sacrifice, he should bestow all his property in order to obtain and secure everything, for the Brahmasa is everything, and all one’s property is everything, and the Purushamedha is everything. 20. And having taken up the two fires within his own self?, and worshipped the sun with the Uttara-Nardyama (litany, viz. Vag. S. XX XI, 17- 22), let him betake himself to the forest without looking round; and that (place), indeed, is apart from men. But should he wish to live in the village, let him take up again the two fires in the churning-sticks, and having worshipped the sun with the Uttara-Nardyama (litany) let him dwell at his home, and let him offer such sacrifices as he may ? Viz. as set forth V, 5, 5, 6 seqq. * Viz. by thrice inhaling the heat (or smoke) emitted by the fires. Cf. Manava-Dh. VI, 38 ; Baudh&yana-Dharmas, II, 17, 26. XIII KANDA,.6 ADHYAYA, 2 BRAHMANA, 20. 413 be able to afford. But, indeed, this (sacrifice) is not to be imparted to any and every one, lest one should impart everything to any and every one, for the Purushamedha is everything; but one may only impart it to one who is known to him, and who is versed in sacred writ, and who may be dear to him, but not to any and every one. Tue (Symeoticat) Victmws or THE PurusHamepua '. I. 1. To the priesthood (he consecrates) a Brahmanza—z. To the nobility a Kshatriya—3. To the Maruts a Vaisya—4. To penance (hardship, tapas) a Sfidra—s. To darkness a thief— 6. To hell a man-slayer—7. To evil a eunuch—8. To barter an unchaste woman (ayobhf*}—9. To desire a harlot (pumskali)— 1o. To the shriek (atikrush/) a minstrel (m4gadha)—11. To dancing a herald (bard, sfta)—12. To singing an actor (sailisha)— 13. To the law a counsellor (sabh44ara)}—14. To joking a timorous man—15. To fun (narma) a chatterer—16. To laughter (hasa) an artizan (k4ri, ?singer of praises)—17. To pleasure (4nanda) a woman’s friend—18. To enjoyment a maiden’s son—19. To skill a wheelwright—2z0. To perseverance a carpenter—21. To heat (tapas) a potter—22. To craft a mechanic—23. To handsome form a jeweller—24. To beauty a barber *—25. To the arrow-shot an arrow-maker—26. To the weapon a bow-maker—27. To work a bowstring-maker—28. To fate a rope-maker—z29. To death a huntsman—3o. To the end (antaka) a dog-keeper—31. To rivers a fisherman (paufigish/ha)—32. To the ogress (of waste lands) a
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.