Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
125. He then pours goat’s milk upon them ®? (the 1 The accusative with ‘ kshi’ (to inhabit) is rather peculiar here. ? As the pots are, however, standing with their open parts upwards, on sand north of the hole in which they were baked, it would chiefly be inside that they would receive the milk, being thereby cooled (cf. VI, 5, 4, 15). According to Apastamba, sand is in the first place heaped up around them in the sunwise fashion, i.e. keeping them on the right side whilst strewing it. \ 458 SATAPATHA-BRAHMANA, first) with, ‘For Makha thee! for Makha’s head thee!’ the import of this is the same as before. In the same way the other two; silently the two milking-bowls, and silently the two Rauhiaaplates. 26. And, verily, whosoever either teaches, or partakes of, this (Pravargya) enters that life, and that light: the observance of the rule thereof is the same as at the creation}. Tuirp BrAHMANA. 1. Now at the time when he there? proceeds with the guest-meal, he who intends to perform the Pravargya, prior to the Upasads®, spreads Kusa grass with its tops directed towards the east, in front of the Gdrhapatya, and places the vessels thereon in pairs‘,—the Upayamant (tray) and the Mahavira (pot), the pair of lifting-sticks®, the ’ That is to say, as would seem,—even as, in creating the universe, PragApati reconstructs his body, or constructs himself a new body, so the Sacrificer, in keeping up the observance of the Pravargya, constructs himself a new body for the future life. * That is, at the Soma-sacrifice, of the preliminary day (upavasatha) of which the guest-meal to, or hospitable reception (Atithya) of, King Soma forms part (see part ii, p. 85 seqq.). The assumption here is, that the performance of the Pravargya takes place on that day before the Pressing-day, whilst in reality it has been performed for at least two days before that. > See III, 4,4, 1. The Upasads are performed twice daily, for at least three days, up to the day before the Soma-sacrifice ; and if the Pravargya is to be performed likewise, it precedes immediately each performance of the Upasad. Cf. also XIV, 3, 1, 1 with note. * Prior to this, the doors of the s4l4 are to be closed, to keep the Mah4vira from being seen; see p. 452, note 2. The entire performance of the Pravargya indeed has to be kept secret from the eyes of unauthorised persons. * The ‘parfsdsau ’ (also called ‘ saphau,’ XIV, 2, 1, 16) are two XIV KANDA, I ADHYAYA, 3 BRAHMANA, 3. 459 two milking-bowls, the two Rauhiza-plates, the two offering spoons for the Rauhina (cakes), and whatever other (implement) there is,—these make ten, for the Vir4g consists of ten syllables, and the sacrifice is Virag: he thus makes this to be equal to the Virag, the sacrifice. And as to their being in pairs;—a pair means strength, for when two take hold of each other they exert strength; and a pair (couple) means a productive union: with a productive union he thus supplies and completes it.
2And as to their being in pairs;—a pair means strength, for when two take hold of each other they exert strength; and a pair (couple) means a productive union: with a productive union he thus supplies and completes it. 2. Then the Adhvaryu takes the (lustral) sprinkling water, and, stepping up, says, ‘Brahman, we shall proceed: Hotvz, sing praises!’ for the Brahman is seated on the right (south) side as the guardian of the sacrifice: to him he thus says, ‘Sit thou undistracted : we are about to restore the head of the Sacrifice ;’ and ‘ Hotvz, sing praises!’ he says, because the Hotz? is the sacrifice: he thus thereby says to him, ‘Restore the head of the sacrifice!’ and accordingly the Hotz begins to recite— 3. [Vag. S. XIII, 3,]‘The Brahman, firstborn from afore!—the Brahman, doubtless, is yonder pieces of wood or laths apparently fastened together by a kind of clasp (or a cord) at one end, so as to serve the purpose of a pair of tongs (parisisau samdamsk&rau, comm. on KAty. XXVI, 2, 10) for taking up the Mahfvira pot, which must not be handled in any other way. According to Haug, Ait. Br., Transl., p. 51, they are placed underneath the pot in lifting it, but this seems very improbable, seeing that, at the end of the sacrifice, the Adhvaryu, by means of them, turns the pot upside down so as to pour the remainder of its contents into the offering spoon (see Katy. XXIV, 6, 17 with comm.); nor could the blackened pot in that way be cleansed properly and placed on the supporting tray (XIV, 2, 1, 16-17). 1 For the complete verse, see VII, 4, 1, 14. For the complete 460 SATAPATHA-BRAHMANA, sun, and he is born day by day from afore (in the east); and the Pravargya also is that (sun) : it is him he thus gratifies, and therefore he says, ‘The Brahman (n.), firstborn from afore.’ He then sprinkles (the vessels): the import of this is the same as before'. 4. He sprinkles (the chief Mahavira) with ( 4g.S. XXXVII, 11), ‘For Yama thee!’—Yama, doubtless, is he who shines yonder, for it is he who controls (yam) everything here, and by him everything here is controlled ; and the Pravargya also is that (sun) : it is him he thus gratifies, and therefore he says, ‘For Yama (I sprinkle) thee.’ 5. ‘For Makha thee! ’—Makha, doubtless, is he who shines yonder, and the Pravargya also is that one: it is him he thus gratifies, and therefore he says, ‘ For Makha thee.’ 6. ‘For Sfarya’s heat thee! ’—Sirya, doubtless, is he who shines yonder, and the Pravargya also is that one: it is him he thus gratifies, and therefore he says, ‘For Sarya’s heat thee.’ 7. Having taken out a post? by the front door (of the sala), he drives it into the ground on the south side (of the s4l4*), so that the Hotvz, whilst singing praises, may look upon it; for the Hotrz is the sacrifice, and he thereby restores the sacrifice to this (earth), and she causes the Gharma (milk) to rise. series of texts recited by the Hotr?, see Ait. Br. I, 19 seqq. ; Asv. Sr. IV, 6.
3series of texts recited by the Hotr?, see Ait. Br. I, 19 seqq. ; Asv. Sr. IV, 6. Viz. he makes the vessels sacrificially pure (I, 3, 3, 1). ? For tying the cow that is to furnish the milk for the Gharma. Near it a peg is driven into the ground to tie the goat to whose milk is to be used afterwards. * That would be, south of the southern door (Apast. XV, 6, 13). | XIV KANDA, I ADHYAYA, 3 BRAHMANA, 12. 461 8. Having turned round the Emperor's throneseat! in front of the Ahavantya, he places it south thereof, and north of the King’s (Soma’s) throneseat”, so as to face the east. g. It is made of Udumbara wood, for the Udumbara means strength: with strength, with vital sap, he thus supplies and completes it (the Pravargya). 10. It is shoulder-high, for on the shoulders this head is set: he thus sets the head upon the shoulders. 11. It is wound all over with cords*® of Balvaga grass (Eleusine indica). When the sacrifice had its head cut off, its vital sap flowed out, and thence these plants grew up: with that life-sap he thus supplies and completes it. 12 And as to why he places it north (of Soma’s seat),—Soma is the sacrifice, and the Pravargya is its head; but the head is higher (uttara): therefore he places it north (uttara) of it. Moreover, Soma is king, and the Pravargya is emperor, and the imperial dignity is higher than the royal: therefore he places it north of it‘. ’ The Pravargya is styled ‘ samrag,’ or universal king, emperor ; as distinguished from King Soma, for whose seat, reaching only up to the navel, see III, 3, 4, 26 seqq. (Cf. also that of the Ukhya Agni, which is only a span high, VI, 7, 1, 1, 12 seqq.)— For a similar attribution of imperial dignity (simragya)—as well as royal dignity (régya)—to him who is consecrated by the Sautramani (where the seat used is knee-high), see XII, 8, 3, 4 seqq. * Apast. XV, 6, 10 places it in front (east) of the seat for Soma. * Cf. XII, 8, 3, 6. . * According to Katy. XXVI, 2, 17 (Apast. XV, 6, 11), the black antelope-skin is then spread over the seat, and the two unused Mahfvira pots (as well as the reserve piece of clay and the spade, Katy.) placed thereon. 462 SATAPATHA-BRAHMANA. 13. And when the Hots? recites this (verse, Rig-v. V, 43, 7), ‘Whom the priests anoint, as if spreading him...,’ he anoints that Mahavira which is to be used, all over with ghee?, with, ‘May the god Savityz anoint thee with honey!’ for Savitrz is the impeller of the gods, and honey means everything whatever there is here: he thus anoints it (or him) all over with everything here, and Savitzz, as the impeller, impels it for him,—this is why he says, ‘May the. god Savitv? anoint thee with honey!’
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.
125. He then pours goat’s milk upon them ®? (the 1 The accusative with ‘ kshi’ (to inhabit) is rather peculiar here. ? As the pots are, however, standing with their open parts upwards, on sand north of the hole in which they were baked, it would chiefly be inside that they would receive the milk, being thereby cooled (cf. VI, 5, 4, 15). According to Apastamba, sand is in the first place heaped up around them in the sunwise fashion, i.e. keeping them on the right side whilst strewing it. \ 458 SATAPATHA-BRAHMANA, first) with, ‘For Makha thee! for Makha’s head thee!’ the import of this is the same as before. In the same way the other two; silently the two milking-bowls, and silently the two Rauhiaaplates. 26. And, verily, whosoever either teaches, or partakes of, this (Pravargya) enters that life, and that light: the observance of the rule thereof is the same as at the creation}. Tuirp BrAHMANA. 1. Now at the time when he there? proceeds with the guest-meal, he who intends to perform the Pravargya, prior to the Upasads®, spreads Kusa grass with its tops directed towards the east, in front of the Gdrhapatya, and places the vessels thereon in pairs‘,—the Upayamant (tray) and the Mahavira (pot), the pair of lifting-sticks®, the ’ That is to say, as would seem,—even as, in creating the universe, PragApati reconstructs his body, or constructs himself a new body, so the Sacrificer, in keeping up the observance of the Pravargya, constructs himself a new body for the future life. * That is, at the Soma-sacrifice, of the preliminary day (upavasatha) of which the guest-meal to, or hospitable reception (Atithya) of, King Soma forms part (see part ii, p. 85 seqq.). The assumption here is, that the performance of the Pravargya takes place on that day before the Pressing-day, whilst in reality it has been performed for at least two days before that. > See III, 4,4, 1. The Upasads are performed twice daily, for at least three days, up to the day before the Soma-sacrifice ; and if the Pravargya is to be performed likewise, it precedes immediately each performance of the Upasad. Cf. also XIV, 3, 1, 1 with note. * Prior to this, the doors of the s4l4 are to be closed, to keep the Mah4vira from being seen; see p. 452, note 2. The entire performance of the Pravargya indeed has to be kept secret from the eyes of unauthorised persons. * The ‘parfsdsau ’ (also called ‘ saphau,’ XIV, 2, 1, 16) are two XIV KANDA, I ADHYAYA, 3 BRAHMANA, 3. 459 two milking-bowls, the two Rauhiza-plates, the two offering spoons for the Rauhina (cakes), and whatever other (implement) there is,—these make ten, for the Vir4g consists of ten syllables, and the sacrifice is Virag: he thus makes this to be equal to the Virag, the sacrifice. And as to their being in pairs;—a pair means strength, for when two take hold of each other they exert strength; and a pair (couple) means a productive union: with a productive union he thus supplies and completes it.
2And as to their being in pairs;—a pair means strength, for when two take hold of each other they exert strength; and a pair (couple) means a productive union: with a productive union he thus supplies and completes it. 2. Then the Adhvaryu takes the (lustral) sprinkling water, and, stepping up, says, ‘Brahman, we shall proceed: Hotvz, sing praises!’ for the Brahman is seated on the right (south) side as the guardian of the sacrifice: to him he thus says, ‘Sit thou undistracted : we are about to restore the head of the Sacrifice ;’ and ‘ Hotvz, sing praises!’ he says, because the Hotz? is the sacrifice: he thus thereby says to him, ‘Restore the head of the sacrifice!’ and accordingly the Hotz begins to recite— 3. [Vag. S. XIII, 3,]‘The Brahman, firstborn from afore!—the Brahman, doubtless, is yonder pieces of wood or laths apparently fastened together by a kind of clasp (or a cord) at one end, so as to serve the purpose of a pair of tongs (parisisau samdamsk&rau, comm. on KAty. XXVI, 2, 10) for taking up the Mahfvira pot, which must not be handled in any other way. According to Haug, Ait. Br., Transl., p. 51, they are placed underneath the pot in lifting it, but this seems very improbable, seeing that, at the end of the sacrifice, the Adhvaryu, by means of them, turns the pot upside down so as to pour the remainder of its contents into the offering spoon (see Katy. XXIV, 6, 17 with comm.); nor could the blackened pot in that way be cleansed properly and placed on the supporting tray (XIV, 2, 1, 16-17). 1 For the complete verse, see VII, 4, 1, 14. For the complete 460 SATAPATHA-BRAHMANA, sun, and he is born day by day from afore (in the east); and the Pravargya also is that (sun) : it is him he thus gratifies, and therefore he says, ‘The Brahman (n.), firstborn from afore.’ He then sprinkles (the vessels): the import of this is the same as before'. 4. He sprinkles (the chief Mahavira) with ( 4g.S. XXXVII, 11), ‘For Yama thee!’—Yama, doubtless, is he who shines yonder, for it is he who controls (yam) everything here, and by him everything here is controlled ; and the Pravargya also is that (sun) : it is him he thus gratifies, and therefore he says, ‘For Yama (I sprinkle) thee.’ 5. ‘For Makha thee! ’—Makha, doubtless, is he who shines yonder, and the Pravargya also is that one: it is him he thus gratifies, and therefore he says, ‘ For Makha thee.’ 6. ‘For Sfarya’s heat thee! ’—Sirya, doubtless, is he who shines yonder, and the Pravargya also is that one: it is him he thus gratifies, and therefore he says, ‘For Sarya’s heat thee.’ 7. Having taken out a post? by the front door (of the sala), he drives it into the ground on the south side (of the s4l4*), so that the Hotvz, whilst singing praises, may look upon it; for the Hotrz is the sacrifice, and he thereby restores the sacrifice to this (earth), and she causes the Gharma (milk) to rise. series of texts recited by the Hotr?, see Ait. Br. I, 19 seqq. ; Asv. Sr. IV, 6.
3series of texts recited by the Hotr?, see Ait. Br. I, 19 seqq. ; Asv. Sr. IV, 6. Viz. he makes the vessels sacrificially pure (I, 3, 3, 1). ? For tying the cow that is to furnish the milk for the Gharma. Near it a peg is driven into the ground to tie the goat to whose milk is to be used afterwards. * That would be, south of the southern door (Apast. XV, 6, 13). | XIV KANDA, I ADHYAYA, 3 BRAHMANA, 12. 461 8. Having turned round the Emperor's throneseat! in front of the Ahavantya, he places it south thereof, and north of the King’s (Soma’s) throneseat”, so as to face the east. g. It is made of Udumbara wood, for the Udumbara means strength: with strength, with vital sap, he thus supplies and completes it (the Pravargya). 10. It is shoulder-high, for on the shoulders this head is set: he thus sets the head upon the shoulders. 11. It is wound all over with cords*® of Balvaga grass (Eleusine indica). When the sacrifice had its head cut off, its vital sap flowed out, and thence these plants grew up: with that life-sap he thus supplies and completes it. 12 And as to why he places it north (of Soma’s seat),—Soma is the sacrifice, and the Pravargya is its head; but the head is higher (uttara): therefore he places it north (uttara) of it. Moreover, Soma is king, and the Pravargya is emperor, and the imperial dignity is higher than the royal: therefore he places it north of it‘. ’ The Pravargya is styled ‘ samrag,’ or universal king, emperor ; as distinguished from King Soma, for whose seat, reaching only up to the navel, see III, 3, 4, 26 seqq. (Cf. also that of the Ukhya Agni, which is only a span high, VI, 7, 1, 1, 12 seqq.)— For a similar attribution of imperial dignity (simragya)—as well as royal dignity (régya)—to him who is consecrated by the Sautramani (where the seat used is knee-high), see XII, 8, 3, 4 seqq. * Apast. XV, 6, 10 places it in front (east) of the seat for Soma. * Cf. XII, 8, 3, 6. . * According to Katy. XXVI, 2, 17 (Apast. XV, 6, 11), the black antelope-skin is then spread over the seat, and the two unused Mahfvira pots (as well as the reserve piece of clay and the spade, Katy.) placed thereon. 462 SATAPATHA-BRAHMANA. 13. And when the Hots? recites this (verse, Rig-v. V, 43, 7), ‘Whom the priests anoint, as if spreading him...,’ he anoints that Mahavira which is to be used, all over with ghee?, with, ‘May the god Savityz anoint thee with honey!’ for Savitrz is the impeller of the gods, and honey means everything whatever there is here: he thus anoints it (or him) all over with everything here, and Savitzz, as the impeller, impels it for him,—this is why he says, ‘May the. god Savitv? anoint thee with honey!’
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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