Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1They 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. 22. He said, ‘I was spoken to by Indra saying, ‘If thou teachest this to any one else, I shall cut off thy head;’ therefore I am afraid lest he should indeed cut off my head: I cannot take you as my pupils.’ 23. They said, ‘We two shall protect thee from him.’—‘ How will ye protect me?’ he replied.— They said, ‘When thou wilt have received us as thy ? Viz. the Madhu (‘honey ’) or sweet doctrine of the Pravargya, or pot of boiled milk and ghee. xIV KANDA, I ADHYAYA, I BRAHMANA, 28. 445 pupils, we shall cut off. thy head and put it aside elsewhere ; then we shall fetch the head of a horse, and put it on thee: therewith thou wilt teach us; and when thou wilt have taught us, then Indra will cut off that head of thine; and we shall fetch thine own head, and put it on thee again.’—‘So be it,’ he replied. 24. He then received them (as his pupils); and when he had received them, they cut off his head, and put it aside elsewhere; and having fetched the head of a horse, they put it on him: therewith he taught them ; and when he had taught them, Indra cut off that head of his; and having fetched his own head, they put it on him again. 25. Therefore it is concerning this that the Rzshi has said (Azg-v. I, 116, 12), ‘That Dadhya#é Atharvaza, with a horse’s head, anywise spake forth unto you two the sweet doctrine :’'—‘ Unrestrainedly he spoke this,’ is what is thereby meant. 26. One must not teach this to any and every one, since that would be sinful, and lest Indra should cut off his head; but one may only teach it to one who is known to him, and who has studied sacred writ, and who may be dear to him, but not to any and every one. 27. He may teach it to one dwelling with him (as a pupil) for a year; for the year is he that shines yonder, and the Pravargya also is that (sun): it is him he thereby gratifies, and therefore he may teach it to one dwelling with him for a year. 28. For three nights he keeps the rule (of abstinence); for there are three seasons in the year, and the year is he that shines yonder, and the Pravargya also is that one: it is him he thereby 446 SATAPATHA-BRAHMANA. “ gratifies, and therefore he keeps the rule for three nights. 29. Hot? (water) he sips, thinking, ‘I will teach it as one practising austerities. He teaches it whilst abstaining from flesh-food, thinking, ‘I will teach it as one practising austerities ;’ 30. Andwhilst not drinking out of earthen (vessels) ; for whatever untruth (man) speaks on this (earth) is, as it were, immixed with her: therefore (one should do so) whilst not drinking out of earthen (vessels) ;
2Andwhilst not drinking out of earthen (vessels) ; for whatever untruth (man) speaks on this (earth) is, as it were, immixed with her: therefore (one should do so) whilst not drinking out of earthen (vessels) ; 31. And whilst not coming into contact with Sddras and remains of food; for this Gharma is he that shines yonder, and he is excellence, truth, and light; but woman, the Sfdra, the dog, and the black bird (the crow), are untruth: he should not look at these, lest he should mingle excellence and sin, light and darkness, truth and untruth. 32. And, verily, he that shines yonder is glory ; and as to that glory, Aditya (the sun), that glory is just the sacrifice ; and as to that glory, the sacrifice, that glory is just the Sacrificer; and as to that glory, the Sacrificer, that glory is just the officiating priests ; and as to that glory, the officiating priests, that glory is just the sacrificial gifts: hence, if they bring up to him a dakshiz4 he must not, at least on the same day, make over these (objects) to any one else lest he should make over to some one else that glory which has come to him; but rather on the morrow, or the day after: he thus gives it away after having made that glory his own, whatever it be—gold, a cow, a garment, or a horse. ? During the performance of the Pravargya ceremony boiling’ water has to be used whenever water is required. XIV KANDA, I ADMYAYA, 2 BRAHMANA, 2. 447 33. And, verily, he who either teaches or partakes of this (Pravargya), enters that life, and that light. The observance of the rule thereof (is as follows). Let him not cover himself (with a garment) whilst the sun shines, lest he should be concealed from that (sun). Let him not spit whilst the sun shines, lest he should spit upon him. Let him not discharge urine whilst the sun shines, lest he discharge it upon him. For so long as he shines, so great he (the sun) is: thinking, ‘Lest I should injure him by these (acts),’ let him take food at night, after striking a light, whereby it is made to be a form of him who shines yonder. But on this point Asuri used to say,—One rule the gods indeed keep, to wit, the truth: let him therefore speak nothing but the truth. Sreconp BRAHMANA, THE MAKING OF THE Por. 1. He equips (the Mahavira) with ‘its equipments ;—inasmuch as he equips it therewith from this and that quarter, that is the equipping nature of the equipments! (sambhdéra): wheresoever anything of the sacrifice is inherent, therewith he equips it? 2. He gets ready a black antelope-skin,—for the black antelope-skin is the sacrifice*: it is at the 1 See part i, p. 276, note 1. Here, as formerly, it has not been thought desirable to adhere throughout to the technical rendering of ‘sam-bhrz.’ * Pravargya being masculine, the original would, of course, have ‘him’ here and throughout, the ceremony (just like the sacrifice in general) being indeed looked upon as a person. * See part i, p. 23, note 2. In making the Gharma, or Mah§vira,
3* See part i, p. 23, note 2. In making the Gharma, or Mah§vira, 448 SATAPATHA-BRAHMANA, sacrifice he thus prepares (the pot) ;—with its hairy side (upwards),—for the hairs are the metres : on the metres he thus prepares it ;—(spread out) on the left (north) side'\—for the north is the quarter of men ;—on (the skin) with its neckpart to the east*, for that (tends) towards the gods. 3. With a spade (he digs out the clay), for the spade is a thunderbolt, and the thunderbolt is vigour; with vigour he thus supplies and completes it (the Pravargya). 4. It is made of Udumbara (Ficus glomerata) wood, for the Udumbara is strength *: with strength, with vital sap, he thus supplies and completes it. 5. Or of Vikankata (Flacourtia sapida) wood ; for when Pragapati performed his first offering, a Vikankata tree sprang forth from that place where, after offering, he cleansed (his hands); now an offering is a sacrifice, and (consequently) the Vikankata is pot, on the present occasion, the order of proceeding is to a considerable extent the same as that followed at the Agnigayana, in providing the materials for, and making, the fire-pan, for which, see VI, 3, 3, 1 seqq. Cf. also the Apastamba Srautas. XV, with Garbe’s Translation and Notes, Journal of Germ. Or. Soc., vol. xxxiv. » That is, immediately north of the lump of clay (previously prepared by a potter) and the other objects to be used for making the Mahavira pot, which have been previously deposited near the antafpatya peg marking the middle of the west or hinder side of the Mahdvedi. * The locative, instead of the accusative, is rather strange here. As it stands, the locative is evidently parallel to ‘ yag#ie’ and ‘ &Aandafsu,’ and one has therefore to supply—he collects (prepares) the Pravargya, viz. by putting the lump of clay and the other objects thereon. * See VI, 6, 3, 2 seqq. XIV KANDA, I ADHYAYA, 2 BRAHMANA, 9. 449 the sacrifice: with the sacrifice he thus supplies and completes it. 6. It is a cubit long, for a cubit means the (fore-) arm, and with the arm strength is exerted: it (the spade) thus is composed of strength, and with strength he thus supplies and completes it. 7. He takes it up, with (Vag. S. XX XVII, 1), ‘At the impulse of the god Savitzz, I take thee by the arms of the Asvins, by the hands of Pdshan: thou art a woman; '—the import (of this formula) is the same as before 1. 8. Having placed it in his left hand, he touches it with the right, and mutters (V4g. S. XX XVII, 2), ‘They harness the mind, and they harness the thoughts, the priests of the priest, of the great inspirer of devotion; the knower of the rites alone hath assigned the priestly offices: great is the praise of the god Savitvz ;’—the import of this is the same as before *.
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.
1They 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. 22. He said, ‘I was spoken to by Indra saying, ‘If thou teachest this to any one else, I shall cut off thy head;’ therefore I am afraid lest he should indeed cut off my head: I cannot take you as my pupils.’ 23. They said, ‘We two shall protect thee from him.’—‘ How will ye protect me?’ he replied.— They said, ‘When thou wilt have received us as thy ? Viz. the Madhu (‘honey ’) or sweet doctrine of the Pravargya, or pot of boiled milk and ghee. xIV KANDA, I ADHYAYA, I BRAHMANA, 28. 445 pupils, we shall cut off. thy head and put it aside elsewhere ; then we shall fetch the head of a horse, and put it on thee: therewith thou wilt teach us; and when thou wilt have taught us, then Indra will cut off that head of thine; and we shall fetch thine own head, and put it on thee again.’—‘So be it,’ he replied. 24. He then received them (as his pupils); and when he had received them, they cut off his head, and put it aside elsewhere; and having fetched the head of a horse, they put it on him: therewith he taught them ; and when he had taught them, Indra cut off that head of his; and having fetched his own head, they put it on him again. 25. Therefore it is concerning this that the Rzshi has said (Azg-v. I, 116, 12), ‘That Dadhya#é Atharvaza, with a horse’s head, anywise spake forth unto you two the sweet doctrine :’'—‘ Unrestrainedly he spoke this,’ is what is thereby meant. 26. One must not teach this to any and every one, since that would be sinful, and lest Indra should cut off his head; but one may only teach it to one who is known to him, and who has studied sacred writ, and who may be dear to him, but not to any and every one. 27. He may teach it to one dwelling with him (as a pupil) for a year; for the year is he that shines yonder, and the Pravargya also is that (sun): it is him he thereby gratifies, and therefore he may teach it to one dwelling with him for a year. 28. For three nights he keeps the rule (of abstinence); for there are three seasons in the year, and the year is he that shines yonder, and the Pravargya also is that one: it is him he thereby 446 SATAPATHA-BRAHMANA. “ gratifies, and therefore he keeps the rule for three nights. 29. Hot? (water) he sips, thinking, ‘I will teach it as one practising austerities. He teaches it whilst abstaining from flesh-food, thinking, ‘I will teach it as one practising austerities ;’ 30. Andwhilst not drinking out of earthen (vessels) ; for whatever untruth (man) speaks on this (earth) is, as it were, immixed with her: therefore (one should do so) whilst not drinking out of earthen (vessels) ;
2Andwhilst not drinking out of earthen (vessels) ; for whatever untruth (man) speaks on this (earth) is, as it were, immixed with her: therefore (one should do so) whilst not drinking out of earthen (vessels) ; 31. And whilst not coming into contact with Sddras and remains of food; for this Gharma is he that shines yonder, and he is excellence, truth, and light; but woman, the Sfdra, the dog, and the black bird (the crow), are untruth: he should not look at these, lest he should mingle excellence and sin, light and darkness, truth and untruth. 32. And, verily, he that shines yonder is glory ; and as to that glory, Aditya (the sun), that glory is just the sacrifice ; and as to that glory, the sacrifice, that glory is just the Sacrificer; and as to that glory, the Sacrificer, that glory is just the officiating priests ; and as to that glory, the officiating priests, that glory is just the sacrificial gifts: hence, if they bring up to him a dakshiz4 he must not, at least on the same day, make over these (objects) to any one else lest he should make over to some one else that glory which has come to him; but rather on the morrow, or the day after: he thus gives it away after having made that glory his own, whatever it be—gold, a cow, a garment, or a horse. ? During the performance of the Pravargya ceremony boiling’ water has to be used whenever water is required. XIV KANDA, I ADMYAYA, 2 BRAHMANA, 2. 447 33. And, verily, he who either teaches or partakes of this (Pravargya), enters that life, and that light. The observance of the rule thereof (is as follows). Let him not cover himself (with a garment) whilst the sun shines, lest he should be concealed from that (sun). Let him not spit whilst the sun shines, lest he should spit upon him. Let him not discharge urine whilst the sun shines, lest he discharge it upon him. For so long as he shines, so great he (the sun) is: thinking, ‘Lest I should injure him by these (acts),’ let him take food at night, after striking a light, whereby it is made to be a form of him who shines yonder. But on this point Asuri used to say,—One rule the gods indeed keep, to wit, the truth: let him therefore speak nothing but the truth. Sreconp BRAHMANA, THE MAKING OF THE Por. 1. He equips (the Mahavira) with ‘its equipments ;—inasmuch as he equips it therewith from this and that quarter, that is the equipping nature of the equipments! (sambhdéra): wheresoever anything of the sacrifice is inherent, therewith he equips it? 2. He gets ready a black antelope-skin,—for the black antelope-skin is the sacrifice*: it is at the 1 See part i, p. 276, note 1. Here, as formerly, it has not been thought desirable to adhere throughout to the technical rendering of ‘sam-bhrz.’ * Pravargya being masculine, the original would, of course, have ‘him’ here and throughout, the ceremony (just like the sacrifice in general) being indeed looked upon as a person. * See part i, p. 23, note 2. In making the Gharma, or Mah§vira,
3* See part i, p. 23, note 2. In making the Gharma, or Mah§vira, 448 SATAPATHA-BRAHMANA, sacrifice he thus prepares (the pot) ;—with its hairy side (upwards),—for the hairs are the metres : on the metres he thus prepares it ;—(spread out) on the left (north) side'\—for the north is the quarter of men ;—on (the skin) with its neckpart to the east*, for that (tends) towards the gods. 3. With a spade (he digs out the clay), for the spade is a thunderbolt, and the thunderbolt is vigour; with vigour he thus supplies and completes it (the Pravargya). 4. It is made of Udumbara (Ficus glomerata) wood, for the Udumbara is strength *: with strength, with vital sap, he thus supplies and completes it. 5. Or of Vikankata (Flacourtia sapida) wood ; for when Pragapati performed his first offering, a Vikankata tree sprang forth from that place where, after offering, he cleansed (his hands); now an offering is a sacrifice, and (consequently) the Vikankata is pot, on the present occasion, the order of proceeding is to a considerable extent the same as that followed at the Agnigayana, in providing the materials for, and making, the fire-pan, for which, see VI, 3, 3, 1 seqq. Cf. also the Apastamba Srautas. XV, with Garbe’s Translation and Notes, Journal of Germ. Or. Soc., vol. xxxiv. » That is, immediately north of the lump of clay (previously prepared by a potter) and the other objects to be used for making the Mahavira pot, which have been previously deposited near the antafpatya peg marking the middle of the west or hinder side of the Mahdvedi. * The locative, instead of the accusative, is rather strange here. As it stands, the locative is evidently parallel to ‘ yag#ie’ and ‘ &Aandafsu,’ and one has therefore to supply—he collects (prepares) the Pravargya, viz. by putting the lump of clay and the other objects thereon. * See VI, 6, 3, 2 seqq. XIV KANDA, I ADHYAYA, 2 BRAHMANA, 9. 449 the sacrifice: with the sacrifice he thus supplies and completes it. 6. It is a cubit long, for a cubit means the (fore-) arm, and with the arm strength is exerted: it (the spade) thus is composed of strength, and with strength he thus supplies and completes it. 7. He takes it up, with (Vag. S. XX XVII, 1), ‘At the impulse of the god Savitzz, I take thee by the arms of the Asvins, by the hands of Pdshan: thou art a woman; '—the import (of this formula) is the same as before 1. 8. Having placed it in his left hand, he touches it with the right, and mutters (V4g. S. XX XVII, 2), ‘They harness the mind, and they harness the thoughts, the priests of the priest, of the great inspirer of devotion; the knower of the rites alone hath assigned the priestly offices: great is the praise of the god Savitvz ;’—the import of this is the same as before *.
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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