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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Fungrat CEREMONIES. 1, They now? do what is auspicious for him. They now prepare a burial-place (smas4na *) for him, 1 Or, the ground, which Visvakarman Bhauvana gave away as sacrificial fee. On this legend cp. Ait. Br. VIII, 21; J. Muir, Orig. Sanskrit Texts, vol. i, p. 456; vol. iv, p. 369. * The commentator is at pains to show that ‘atha’ here has not the force of ‘thereupon ’—that is after the performance of the Sarvamedha—but that of introducing a new topic (‘ Now, they do ...’); and that therefore the directions about to be given are by no means intended to apply only to one who has performed the Sarvamedha, or even to the Agniéit, or builder of a fire-altar, but also to others. * Y&ska (Nir. III, 5) resolves this word into ‘sman’ (body) + ‘sayana’ (couch); whilst Prof. Weber, Ind. Stud. I, p. 189, proposes ‘asman’ (stone) + ‘sayana’ (couch). The smasina, or burial-place, sepulchre, is constructed in the form of a tumulus, or grave-mound, 422 SATAPATHA-BRAHMANA. (to serve him) either as a house or as a monument ; for when any one dies, he is a corpse (sava), and for that (corpse) food (anna) is thereby prepared, hence ‘savanna,’ for, indeed, ‘ savanna’ is what is mystically called ‘smas4na.’ But ‘ smas4’’ also are called the eaters amongst the Fathers, and they, indeed, destroy in yonder world the good deeds of him who has had no sepulchre prepared for him: it is for them that he prepares that food, whence it is ‘smas4nna, for ‘smasdnna’ is what is mystically called ‘ smasdna.’ 2. Let him! not make it too soon (after the deceased man’s death) lest he should freshen up his sin; but let him make it a long time after, as thereby he obscures the sin;—and when people do not even remember the years (that have passed *), as thereby one causes the sin to pass into oblivion. If they do remember *,— 1 Viz. the Sacrificer, the performer of the funeral rites, being the next of kin. 3 This is the way in which the scholiasts interpret the corresponding rule, K4ty. Sr. XXI, 3, 1 (pitr:medha’ samvatsarasmrztau), instead of ‘when they do not remember it (even once) for years, he brings it about that the sin is forgotten, even in case they should remember it,’ as Prof. Delbrtick, Altind. Syntax, p. 351 translates the passage. For the subject of the verb ‘they remember it,’ Prof. Delbriick supplies ‘pitarad,’ i.e. the dead man’s deceased ancestors, instead of the living people, which seems rather improbable. The comment is very corrupt, but it makes at least some allusion to ‘people’s talk’:—na srutif# srutyabh4vas (tam) tena Airakaranena agham papakaranam gamayati, Airat smasinam kurvasraranam (? kurvatahk sravanam) ganavadospi na srinotfty (!) arthaA,
2The comment is very corrupt, but it makes at least some allusion to ‘people’s talk’:—na srutif# srutyabh4vas (tam) tena Airakaranena agham papakaranam gamayati, Airat smasinam kurvasraranam (? kurvatahk sravanam) ganavadospi na srinotfty (!) arthaA, 2 In this way Harisv4min, as well as the scholiasts on K&ty. XXI, 3, 2, construes the clause with the next paragraph, and it is difficult to see how otherwise any satisfactory sense could be extracted from it. At the same time, it can evidently only qualify the first specification of time, as the others will apply in any case. xm KAwDA, 8 ADHYAYA, I BRAHMANA, 5. 423 3. Let him make it in uneven years, since the uneven belongs to the Fathers; and under a single Nakshatra }, since the single Nakshatra belongs to the Fathers; and at new-moon, since the new-moon is a single Nakshatra ;—for he (the Sacrificer) is a single (person); and in that all the beings dwell together during that night, thereby he obtains that object of desire which is (contained) in all Nakshatras. 4. Let him make it in autumn, for the autumn is the Svadh4, and the Svadha is the food of the Fathers: he thus places him along with food, the Svadh4 ;—or in (the month of) MAgha, thinking, ‘Lest (m4) sin (agha) be in us;’—or in summer (nid4gha), thinking, ‘May thereby be removed (nidha) our sin (agha) !’ 5. Four-cornered (is the sepulchral mound). Now the gods and the Asuras, both of them sprung from Pragdpati, were contending in the (four) regions (quarters). The gods drove out the Asuras, their rivals and enemies, from the regions, and, being regionless, they were overcome. Wherefore the people who are godly make their burial-places four-cornered, whilst those who are of the Asura nature, the Easterns and others*, (make them) 1 That is, a lunar mansion consisting of a single star, such as Xitré and Pushya (in contradistinction to such in the dual, as Punarvasf and Visékhe, and to those in the plural number, as the Krittikas). As regards the symbolic connection of the uneven number with the deceased ancestors, the commentator reminds us of the fact that it is the father, grandfather, and great-grandfather who represent the Fathers.—The only available MS. of the commentary (Ind. Off. 149) terminates at this place. 2 YA Asuryah prifyds tvad ye tvat parimandalini (smas4nani kurvate),—Prof. Weber, Ind. Stud. I, p. 189, takes this in the sense of ‘ part of the prafya, the 4suryaA prag&h of them (hence probably 424 SATAPATHA-BRAHMANA, round, for they (the gods) drove them out from the regions, He arranges it so as to lie between the two regions, the eastern and the southern’, for in that region assuredly is the door to the world of the Fathers: through the above he thus causes him to enter the world of the Fathers; and by means of the (four) corners he (the deceased) establishes himself in the regions, and by means of the other body? (of the tomb) in the intermediate regions: he thus establishes him in all the regions.
3(of the tomb) in the intermediate regions: he thus establishes him in all the regions. 6. Now as to the choosing of the ground. He makes it on ground inclining towards the north, for the north is the region of men: he thus gives him (the deceased) a share in the world of men; and in that respect, indeed, the Fathers share in the world of men that they have offspring; and his (the deceased man’s) offspring will, indeed, be more prosperous. 7. ‘Let him make it on ground inclining towards the south,’ they say, ‘for the world of the Fathers inclines towards the south: he thus gives him a share in the world of the Fathers.’ Let him not do so, however, for, indeed, such a one is an opening tomb, and certainly another of these (members of the dead man’s family) quickly follows him in death. the non-Aryan portion of them), have round smas4na.’ J. Muir, Orig. Sansk. Texts, vol. ii, p. 485, takes no account of the words ‘tvad ye tvat.’ For our rendering of these words, cp. V, 3, 2, 2 sidrims tvad y4ms tvat, ‘Sfdras and others,’ or ‘ Sadras and suchlike people.’ . 1 That is to say, its front side is towards the south-east. Cp. p. 428, note 4. ® That is, by means of the sides of the grave which are to face the intermediate points of the compass. xiu1 KAwpA, 8 ADHYAYA, I BRAHMANA, 9. 425 8. And some, indeed, say, ‘Let him make it on a counter-cutting' in ground inclined towards the south, for such (a tomb) indeed becomes rising sin *.’ But one must not do so, for indeed such (a burial place) alone becomes rising sin which one makes on ground inclining towards the north. 9. On any level (ground) where the waters, flowing thither from a south-easterly direction *, and coming to a stand-still, will, on reaching that (north-westerly) quarter, without pressing forward 4, join imperishable water °, on that (ground) one may make (the tomb) ; for, water being food, one thereby offers food to him from the front towards the back ; and, water being the drink of immortality, and that region between the rising of the seven A¢shis ® and the setting of the sun being the quarter of the living, one thereby bestows the drink of immortality upon the living :—and such a one, indeed, is a closing tomb; and verily what is good for the living that is also good for the Fathers. 1 This is meant as a literal rendering of ‘ pratyarsha.’ What is intended thereby would seem to be either a cutting made into southward sloping ground, in such a way ds to make the cut piece of ground rise towards the south, or perhaps such a part of the southward inclined ground as naturally rises towards the south. The St. Petersburg Dict. suggests ‘steep bank (escarpment), or side (of a hill)’ K&ty. XXI, 3, 15 (kakshe) seems also to imply some kind of hollow ground, surrounded by bushes and trees. * That is, apparently, lightened, or improving, sin.
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.
1Fungrat CEREMONIES. 1, They now? do what is auspicious for him. They now prepare a burial-place (smas4na *) for him, 1 Or, the ground, which Visvakarman Bhauvana gave away as sacrificial fee. On this legend cp. Ait. Br. VIII, 21; J. Muir, Orig. Sanskrit Texts, vol. i, p. 456; vol. iv, p. 369. * The commentator is at pains to show that ‘atha’ here has not the force of ‘thereupon ’—that is after the performance of the Sarvamedha—but that of introducing a new topic (‘ Now, they do ...’); and that therefore the directions about to be given are by no means intended to apply only to one who has performed the Sarvamedha, or even to the Agniéit, or builder of a fire-altar, but also to others. * Y&ska (Nir. III, 5) resolves this word into ‘sman’ (body) + ‘sayana’ (couch); whilst Prof. Weber, Ind. Stud. I, p. 189, proposes ‘asman’ (stone) + ‘sayana’ (couch). The smasina, or burial-place, sepulchre, is constructed in the form of a tumulus, or grave-mound, 422 SATAPATHA-BRAHMANA. (to serve him) either as a house or as a monument ; for when any one dies, he is a corpse (sava), and for that (corpse) food (anna) is thereby prepared, hence ‘savanna,’ for, indeed, ‘ savanna’ is what is mystically called ‘smas4na.’ But ‘ smas4’’ also are called the eaters amongst the Fathers, and they, indeed, destroy in yonder world the good deeds of him who has had no sepulchre prepared for him: it is for them that he prepares that food, whence it is ‘smas4nna, for ‘smasdnna’ is what is mystically called ‘ smasdna.’ 2. Let him! not make it too soon (after the deceased man’s death) lest he should freshen up his sin; but let him make it a long time after, as thereby he obscures the sin;—and when people do not even remember the years (that have passed *), as thereby one causes the sin to pass into oblivion. If they do remember *,— 1 Viz. the Sacrificer, the performer of the funeral rites, being the next of kin. 3 This is the way in which the scholiasts interpret the corresponding rule, K4ty. Sr. XXI, 3, 1 (pitr:medha’ samvatsarasmrztau), instead of ‘when they do not remember it (even once) for years, he brings it about that the sin is forgotten, even in case they should remember it,’ as Prof. Delbrtick, Altind. Syntax, p. 351 translates the passage. For the subject of the verb ‘they remember it,’ Prof. Delbriick supplies ‘pitarad,’ i.e. the dead man’s deceased ancestors, instead of the living people, which seems rather improbable. The comment is very corrupt, but it makes at least some allusion to ‘people’s talk’:—na srutif# srutyabh4vas (tam) tena Airakaranena agham papakaranam gamayati, Airat smasinam kurvasraranam (? kurvatahk sravanam) ganavadospi na srinotfty (!) arthaA,
2The comment is very corrupt, but it makes at least some allusion to ‘people’s talk’:—na srutif# srutyabh4vas (tam) tena Airakaranena agham papakaranam gamayati, Airat smasinam kurvasraranam (? kurvatahk sravanam) ganavadospi na srinotfty (!) arthaA, 2 In this way Harisv4min, as well as the scholiasts on K&ty. XXI, 3, 2, construes the clause with the next paragraph, and it is difficult to see how otherwise any satisfactory sense could be extracted from it. At the same time, it can evidently only qualify the first specification of time, as the others will apply in any case. xm KAwDA, 8 ADHYAYA, I BRAHMANA, 5. 423 3. Let him make it in uneven years, since the uneven belongs to the Fathers; and under a single Nakshatra }, since the single Nakshatra belongs to the Fathers; and at new-moon, since the new-moon is a single Nakshatra ;—for he (the Sacrificer) is a single (person); and in that all the beings dwell together during that night, thereby he obtains that object of desire which is (contained) in all Nakshatras. 4. Let him make it in autumn, for the autumn is the Svadh4, and the Svadha is the food of the Fathers: he thus places him along with food, the Svadh4 ;—or in (the month of) MAgha, thinking, ‘Lest (m4) sin (agha) be in us;’—or in summer (nid4gha), thinking, ‘May thereby be removed (nidha) our sin (agha) !’ 5. Four-cornered (is the sepulchral mound). Now the gods and the Asuras, both of them sprung from Pragdpati, were contending in the (four) regions (quarters). The gods drove out the Asuras, their rivals and enemies, from the regions, and, being regionless, they were overcome. Wherefore the people who are godly make their burial-places four-cornered, whilst those who are of the Asura nature, the Easterns and others*, (make them) 1 That is, a lunar mansion consisting of a single star, such as Xitré and Pushya (in contradistinction to such in the dual, as Punarvasf and Visékhe, and to those in the plural number, as the Krittikas). As regards the symbolic connection of the uneven number with the deceased ancestors, the commentator reminds us of the fact that it is the father, grandfather, and great-grandfather who represent the Fathers.—The only available MS. of the commentary (Ind. Off. 149) terminates at this place. 2 YA Asuryah prifyds tvad ye tvat parimandalini (smas4nani kurvate),—Prof. Weber, Ind. Stud. I, p. 189, takes this in the sense of ‘ part of the prafya, the 4suryaA prag&h of them (hence probably 424 SATAPATHA-BRAHMANA, round, for they (the gods) drove them out from the regions, He arranges it so as to lie between the two regions, the eastern and the southern’, for in that region assuredly is the door to the world of the Fathers: through the above he thus causes him to enter the world of the Fathers; and by means of the (four) corners he (the deceased) establishes himself in the regions, and by means of the other body? (of the tomb) in the intermediate regions: he thus establishes him in all the regions.
3(of the tomb) in the intermediate regions: he thus establishes him in all the regions. 6. Now as to the choosing of the ground. He makes it on ground inclining towards the north, for the north is the region of men: he thus gives him (the deceased) a share in the world of men; and in that respect, indeed, the Fathers share in the world of men that they have offspring; and his (the deceased man’s) offspring will, indeed, be more prosperous. 7. ‘Let him make it on ground inclining towards the south,’ they say, ‘for the world of the Fathers inclines towards the south: he thus gives him a share in the world of the Fathers.’ Let him not do so, however, for, indeed, such a one is an opening tomb, and certainly another of these (members of the dead man’s family) quickly follows him in death. the non-Aryan portion of them), have round smas4na.’ J. Muir, Orig. Sansk. Texts, vol. ii, p. 485, takes no account of the words ‘tvad ye tvat.’ For our rendering of these words, cp. V, 3, 2, 2 sidrims tvad y4ms tvat, ‘Sfdras and others,’ or ‘ Sadras and suchlike people.’ . 1 That is to say, its front side is towards the south-east. Cp. p. 428, note 4. ® That is, by means of the sides of the grave which are to face the intermediate points of the compass. xiu1 KAwpA, 8 ADHYAYA, I BRAHMANA, 9. 425 8. And some, indeed, say, ‘Let him make it on a counter-cutting' in ground inclined towards the south, for such (a tomb) indeed becomes rising sin *.’ But one must not do so, for indeed such (a burial place) alone becomes rising sin which one makes on ground inclining towards the north. 9. On any level (ground) where the waters, flowing thither from a south-easterly direction *, and coming to a stand-still, will, on reaching that (north-westerly) quarter, without pressing forward 4, join imperishable water °, on that (ground) one may make (the tomb) ; for, water being food, one thereby offers food to him from the front towards the back ; and, water being the drink of immortality, and that region between the rising of the seven A¢shis ® and the setting of the sun being the quarter of the living, one thereby bestows the drink of immortality upon the living :—and such a one, indeed, is a closing tomb; and verily what is good for the living that is also good for the Fathers. 1 This is meant as a literal rendering of ‘ pratyarsha.’ What is intended thereby would seem to be either a cutting made into southward sloping ground, in such a way ds to make the cut piece of ground rise towards the south, or perhaps such a part of the southward inclined ground as naturally rises towards the south. The St. Petersburg Dict. suggests ‘steep bank (escarpment), or side (of a hill)’ K&ty. XXI, 3, 15 (kakshe) seems also to imply some kind of hollow ground, surrounded by bushes and trees. * That is, apparently, lightened, or improving, sin.
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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