Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1When they have arrived, ointments for the eyes and the feet are given them: such, indeed, are human means of embellishment, and therewith they keep off death from themselves.. 8. Then, in the house, having made up the (domestic) fire, and laid enclosing-sticks of Varana wood round it, he offers, by means of a sruva-spoon of Varaza wood, an oblation to Agni Ayushmat 2 for Agni Ayushmat rules over vital power: it is of him he asks vital power for these (the Sacrificer’s family). [V4g. S. XX XV,16,]‘ Thou, Agni, causest vital powers to flow: (send us food and drink, and keep calamity far from us),’ serves as invitatory formula. 9. He then offers, with (Vag. S. XXXV, 17), ‘Long-lived be thou, O Agni, growing by offering, ghee-mouthed, ghee-born: drinking the sweet, pleasant cow's ghee, guard thou these, as a father does his son, hail!’ he thus says this so that he (Agni) may guard and protect these (men). 10. The sacrificial fee for this (ceremony) consists of an old ox, old barley, an old arm-chair with headcushion—this at least is the prescribed Dakshiw, but he may give more according to his inclination. Such, indeed, (is the performance) in the case of one who had built a fire-altar. 1 See XII, 9, 2, 8. ? J.e. imbued with vital power, long-lived. 440 SATAPATHA-BRAHMANA. 11. And in the case of one who has not built a fire-altar, there is the same mode of selecting the site (for the sepulchral mound) and the same performance save that of the fire-altar. ‘Let him use pebbles (instead of bricks’) in the case of one who keeps up a sacrificial fire, say some, ‘they are just what those pebbles used at the Agnyadheya are*’ ‘Let him not use them,’ say others; ‘ surely they would be liable to weigh heavily upon one who has not built a fire-altar.. Let him do as he pleases. 12. Having fetched a clod from the boundary, he® deposits it (midway) between (the grave and the village), with (Vag. S. XXXV, 15), ‘This I put up as a bulwark for the living, lest another of them should go unto that thing: may they live for a hundred plentiful harvests, and shut out death from themselves by a mountain!’—he thus makes this a boundary between the Fathers and the living, so as not to commingle; and therefore, indeed, the living and the Fathers are not seen together here. ? See XIII, 8, 3, 6. 7 See II, 1, 1, 8 seqq. § Viz. the Adhvaryu, according to Mahfdhara on Vag. S.XXXV, 15. According to Katy, XXI, 4, 25, this ceremony takes place whilst they are on their way back from the grave to the village; as indeed appears from the order in which the formula used appears in the Vag. Samhita. It is difficult to see why the author should not have given it in its right place, unless it was done with a view to a good conclusion to the K4nda, or because he really wished it to be done after the performance of the offering. It is scarcely necessary to assume that this Kandikf is a later addition, perhaps based on the K4nva recension. x1v KANDA, I ADHYAYA, I BRAHMANA, 5. 441
2It is scarcely necessary to assume that this Kandikf is a later addition, perhaps based on the K4nva recension. x1v KANDA, I ADHYAYA, I BRAHMANA, 5. 441 FOURTEENTH KANDA. THE PRAVARGYA. First ApuyAva. First BrAuMAna. 1. The gods Agni, Indra, Soma, Makha, Vishzu, and the Visve Devas, except the two Asvins, performed a sacrificial session '. 2. Their place of divine worship was Kurukshetra. Therefore people say that Kurukshetra is the gods’ place of divine worship: hence wherever in Kurukshetra one settles there one thinks, ‘ This is a place for divine worship ;’ for it was the gods’ place of divine worship. 3. They entered upon the session® thinking, ‘May we attain excellence! may we become glorious! may we become eaters of food!’ And in like manner do these (men) now enter upon the sacrificial session thinking, ‘May we attain excellence! may we become glorious! may we become eaters of food!’ _ 4. They spake, ‘Whoever of us, through austerity, ° fervour, faith, sacrifice, and oblations, shall first compass the end of the sacrifice, he shall be the most excellent of us, and shall then be in common to us all.’ ‘So be it,’ they said. 5. Vishau first attained it, and he became the ” For this legend, see J. Muir, Orig. Sansk. Texts, vol. iv, p. 124. * Lit, they were sitting (for the session): ‘4s’ (like ‘sad’) is here used in its technical sense, and not in its ordinary sense ‘to sit, to be’ ;—‘ They were [there. They said],’ J. M. c 442 SATAPATHA-BRAHMAWA. most excellent of the gods; whence people say, ‘Vishzu is the most excellent of the gods.’ 6. Now he who is this Vishzu is the sacrifice ; and he who is this sacrifice is yonder Aditya (the sun). But, indeed, Vishzu was unable to control that (love of) glory of his; and so even now not every one can control that (love of) glory of his. 7. Taking his bow, together with three arrows, he stepped forth. He stood, resting his head-on the end of the bow. Not daring to attack him, the gods sat themselves down all around him. 8. Then the ants said—these ants (vamrt), doubtless, were that (kind called) ‘upadtké!’—* What would ye give to him who should gnaw the bowstring?’—‘We would give him the (constant) enjoyment of food, and he would find water even in the desert: so we would give him every enjoyment of food.’—‘ So be it,’ they said. 9. Having gone nigh unto him, they gnawed his bowstring. When it was cut, the ends of the bow, springing asunder, cut off Vishzu’s head. to. It fell with (the sound) ‘ghzzi’; and on falling it became yonder sun. And the rest (of the body) lay stretched out (with the top part) towards the east. And inasmuch as it fell with (the sound) ‘gh77n,’ therefrom the Gharma* (was called); and inasmuch as he was stretched out (pra-vrzg), therefrom the Pravargya (took its name). 11. The gods spake, ‘Verily, our great hero ? That is, a certain species of ants that are supposed to find water wherever they dig. Cf. Weber, Ind. Stud. XIII, p. 139.
311. The gods spake, ‘Verily, our great hero ? That is, a certain species of ants that are supposed to find water wherever they dig. Cf. Weber, Ind. Stud. XIII, p. 139. * That is, the draught of hot milk boiled in the Mahfvira pot, and hence often used as a synonym for the latter or the Pravargya. XIV KANDA, I ADHYAYA, I BRAHMANA, 16. 443 (mah4n vtraf) has fallen:’ therefrom the Mahavira pot (was named). And the vital sap which flowed from him they wiped up (sam-mvzg) with their hands, whence the Samrag?!. 12. The gods rushed forward to him, even as those eager to secure some gain (will do)*. Indra reached him first. He applied himself to him limb after limb, and encompassed him, and, in encompassing him, he became (possessed of) that glory of his. And, verily, he who knows this becomes (possessed of) that glory which Indra is (possessed of). 13. And Makha (sacrifice), indeed, is the same as Vishzu: hence Indra became Makhavat (possessed of makha), since Makhavat is he who is mystically called Maghavat‘, for the gods love the mystic. 14. They gave to those ants the enjoyment of food; but, indeed, all food is water, for it is by moistening (the food) therewith that one eats here whatever one does eat. 15. This Vishau, the (Soma-) sacrifice, they then divided amongst themselves into three parts: the Vasus (received) the morning-pressing, the Rudras the midday-pressing, and the Adityas the third pressing. 16. Agni (received) the morning-pressing, Indra ' That is, emperor, or lord paramount, as the Pravargya is named, in the same way as the Soma-plant (and juice) is styled King. * Cf. IV, 1, 3, 5. The construction is hardly so irregular as it is represented there. * That is, he enclosed him (in his own self), he took him in (gobbled him up). * T.e. ‘the mighty (lord),’ an epithet of Indra. 444 SATAPATHA-BRAHMANA. the midday-pressing, and the Visve Deva the third pressing. 17. The Gayatri (received) the morning-pressing, the Trish¢ubh the midday-pressing, and the Gagatt the third pressing. The gods went on worshipping and toiling with that headless sacrifice. 18. Now Dadhya#é Atharvama knew this pure essence!, this Sacrifice, — how this head of the Sacrifice is put on again, how this Sacrifice becomes complete. 19. He then was spoken to by Indra saying, ‘If thou teachest this (sacrificial mystery) to any one else, I shall cut off thy head.’ 20. Now this was heard by the Asvins,—‘ Verily, Dadhya#é Atharvama knows this pure essence, this Sacrifice,—how this head of the Sacrifice is put on again, how this Sacrifice becomes complete.’ 21. They went up to him and said, ‘ We two will become thy pupils.—‘ What are ye wishing to learn?’ he asked.—‘ This pure essence, this Sacrifice,—how this head of the Sacrifice is put on again, how this Sacrifice becomes complete, they replied.
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.
1When they have arrived, ointments for the eyes and the feet are given them: such, indeed, are human means of embellishment, and therewith they keep off death from themselves.. 8. Then, in the house, having made up the (domestic) fire, and laid enclosing-sticks of Varana wood round it, he offers, by means of a sruva-spoon of Varaza wood, an oblation to Agni Ayushmat 2 for Agni Ayushmat rules over vital power: it is of him he asks vital power for these (the Sacrificer’s family). [V4g. S. XX XV,16,]‘ Thou, Agni, causest vital powers to flow: (send us food and drink, and keep calamity far from us),’ serves as invitatory formula. 9. He then offers, with (Vag. S. XXXV, 17), ‘Long-lived be thou, O Agni, growing by offering, ghee-mouthed, ghee-born: drinking the sweet, pleasant cow's ghee, guard thou these, as a father does his son, hail!’ he thus says this so that he (Agni) may guard and protect these (men). 10. The sacrificial fee for this (ceremony) consists of an old ox, old barley, an old arm-chair with headcushion—this at least is the prescribed Dakshiw, but he may give more according to his inclination. Such, indeed, (is the performance) in the case of one who had built a fire-altar. 1 See XII, 9, 2, 8. ? J.e. imbued with vital power, long-lived. 440 SATAPATHA-BRAHMANA. 11. And in the case of one who has not built a fire-altar, there is the same mode of selecting the site (for the sepulchral mound) and the same performance save that of the fire-altar. ‘Let him use pebbles (instead of bricks’) in the case of one who keeps up a sacrificial fire, say some, ‘they are just what those pebbles used at the Agnyadheya are*’ ‘Let him not use them,’ say others; ‘ surely they would be liable to weigh heavily upon one who has not built a fire-altar.. Let him do as he pleases. 12. Having fetched a clod from the boundary, he® deposits it (midway) between (the grave and the village), with (Vag. S. XXXV, 15), ‘This I put up as a bulwark for the living, lest another of them should go unto that thing: may they live for a hundred plentiful harvests, and shut out death from themselves by a mountain!’—he thus makes this a boundary between the Fathers and the living, so as not to commingle; and therefore, indeed, the living and the Fathers are not seen together here. ? See XIII, 8, 3, 6. 7 See II, 1, 1, 8 seqq. § Viz. the Adhvaryu, according to Mahfdhara on Vag. S.XXXV, 15. According to Katy, XXI, 4, 25, this ceremony takes place whilst they are on their way back from the grave to the village; as indeed appears from the order in which the formula used appears in the Vag. Samhita. It is difficult to see why the author should not have given it in its right place, unless it was done with a view to a good conclusion to the K4nda, or because he really wished it to be done after the performance of the offering. It is scarcely necessary to assume that this Kandikf is a later addition, perhaps based on the K4nva recension. x1v KANDA, I ADHYAYA, I BRAHMANA, 5. 441
2It is scarcely necessary to assume that this Kandikf is a later addition, perhaps based on the K4nva recension. x1v KANDA, I ADHYAYA, I BRAHMANA, 5. 441 FOURTEENTH KANDA. THE PRAVARGYA. First ApuyAva. First BrAuMAna. 1. The gods Agni, Indra, Soma, Makha, Vishzu, and the Visve Devas, except the two Asvins, performed a sacrificial session '. 2. Their place of divine worship was Kurukshetra. Therefore people say that Kurukshetra is the gods’ place of divine worship: hence wherever in Kurukshetra one settles there one thinks, ‘ This is a place for divine worship ;’ for it was the gods’ place of divine worship. 3. They entered upon the session® thinking, ‘May we attain excellence! may we become glorious! may we become eaters of food!’ And in like manner do these (men) now enter upon the sacrificial session thinking, ‘May we attain excellence! may we become glorious! may we become eaters of food!’ _ 4. They spake, ‘Whoever of us, through austerity, ° fervour, faith, sacrifice, and oblations, shall first compass the end of the sacrifice, he shall be the most excellent of us, and shall then be in common to us all.’ ‘So be it,’ they said. 5. Vishau first attained it, and he became the ” For this legend, see J. Muir, Orig. Sansk. Texts, vol. iv, p. 124. * Lit, they were sitting (for the session): ‘4s’ (like ‘sad’) is here used in its technical sense, and not in its ordinary sense ‘to sit, to be’ ;—‘ They were [there. They said],’ J. M. c 442 SATAPATHA-BRAHMAWA. most excellent of the gods; whence people say, ‘Vishzu is the most excellent of the gods.’ 6. Now he who is this Vishzu is the sacrifice ; and he who is this sacrifice is yonder Aditya (the sun). But, indeed, Vishzu was unable to control that (love of) glory of his; and so even now not every one can control that (love of) glory of his. 7. Taking his bow, together with three arrows, he stepped forth. He stood, resting his head-on the end of the bow. Not daring to attack him, the gods sat themselves down all around him. 8. Then the ants said—these ants (vamrt), doubtless, were that (kind called) ‘upadtké!’—* What would ye give to him who should gnaw the bowstring?’—‘We would give him the (constant) enjoyment of food, and he would find water even in the desert: so we would give him every enjoyment of food.’—‘ So be it,’ they said. 9. Having gone nigh unto him, they gnawed his bowstring. When it was cut, the ends of the bow, springing asunder, cut off Vishzu’s head. to. It fell with (the sound) ‘ghzzi’; and on falling it became yonder sun. And the rest (of the body) lay stretched out (with the top part) towards the east. And inasmuch as it fell with (the sound) ‘gh77n,’ therefrom the Gharma* (was called); and inasmuch as he was stretched out (pra-vrzg), therefrom the Pravargya (took its name). 11. The gods spake, ‘Verily, our great hero ? That is, a certain species of ants that are supposed to find water wherever they dig. Cf. Weber, Ind. Stud. XIII, p. 139.
311. The gods spake, ‘Verily, our great hero ? That is, a certain species of ants that are supposed to find water wherever they dig. Cf. Weber, Ind. Stud. XIII, p. 139. * That is, the draught of hot milk boiled in the Mahfvira pot, and hence often used as a synonym for the latter or the Pravargya. XIV KANDA, I ADHYAYA, I BRAHMANA, 16. 443 (mah4n vtraf) has fallen:’ therefrom the Mahavira pot (was named). And the vital sap which flowed from him they wiped up (sam-mvzg) with their hands, whence the Samrag?!. 12. The gods rushed forward to him, even as those eager to secure some gain (will do)*. Indra reached him first. He applied himself to him limb after limb, and encompassed him, and, in encompassing him, he became (possessed of) that glory of his. And, verily, he who knows this becomes (possessed of) that glory which Indra is (possessed of). 13. And Makha (sacrifice), indeed, is the same as Vishzu: hence Indra became Makhavat (possessed of makha), since Makhavat is he who is mystically called Maghavat‘, for the gods love the mystic. 14. They gave to those ants the enjoyment of food; but, indeed, all food is water, for it is by moistening (the food) therewith that one eats here whatever one does eat. 15. This Vishau, the (Soma-) sacrifice, they then divided amongst themselves into three parts: the Vasus (received) the morning-pressing, the Rudras the midday-pressing, and the Adityas the third pressing. 16. Agni (received) the morning-pressing, Indra ' That is, emperor, or lord paramount, as the Pravargya is named, in the same way as the Soma-plant (and juice) is styled King. * Cf. IV, 1, 3, 5. The construction is hardly so irregular as it is represented there. * That is, he enclosed him (in his own self), he took him in (gobbled him up). * T.e. ‘the mighty (lord),’ an epithet of Indra. 444 SATAPATHA-BRAHMANA. the midday-pressing, and the Visve Deva the third pressing. 17. The Gayatri (received) the morning-pressing, the Trish¢ubh the midday-pressing, and the Gagatt the third pressing. The gods went on worshipping and toiling with that headless sacrifice. 18. Now Dadhya#é Atharvama knew this pure essence!, this Sacrifice, — how this head of the Sacrifice is put on again, how this Sacrifice becomes complete. 19. He then was spoken to by Indra saying, ‘If thou teachest this (sacrificial mystery) to any one else, I shall cut off thy head.’ 20. Now this was heard by the Asvins,—‘ Verily, Dadhya#é Atharvama knows this pure essence, this Sacrifice,—how this head of the Sacrifice is put on again, how this Sacrifice becomes complete.’ 21. They went up to him and said, ‘ We two will become thy pupils.—‘ What are ye wishing to learn?’ he asked.—‘ This pure essence, this Sacrifice,—how this head of the Sacrifice is put on again, how this Sacrifice becomes complete, they replied.
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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