The Satapatha-Brâhmana, Part V — SBE Vol. 44 (trans. Julius Eggeling, 1900)
The translator’s English as printed (Julius Eggeling). The original-language text is not held; names are romanised as the translator printed them.
11. [Vag. S. XX XVII, 18,]‘O lord of all worlds, O lord of all thought, O lord of all speech, O lord of every speech!’ that is, ‘O lord of all this (universe) ;'—‘ Thou art heard by the gods, O god Gharma, as a god, guard thou the gods!’ in this there is nothing hidden, so to speak.
12. ‘Give thy countenance hereafter to the divine feast of you two,—it is with regard to the two Asvins that he says this, for it was the Asvins that then restored the head of the sacrifice : it is them he thus pleases, and therefore he says, ‘Give thy countenance hereafter to the divine feast of you two.’
13. ‘Honey to the two lovers of honey! honey to the two longing for honey!’—for Dadhya#é the Atharvama indeed told them (the _ Asvins) the Brahmaza called Madhu (honey), and this is their dear resource: it is by means of that (dear resource) of theirs that he approaches them, and therefore he says, ‘ Honey to the two lovers of honey! honey to the two longing for honey!’
14. [V4ag. S. XXXVII, 19,] ‘To the heart
1 One might expect ‘dafvai# pathfbhi#’ or ‘devafh pathfbhid,’ which Mahfdhara explains by ‘ devamargaih.’
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(I consecrate) thee, to the mind thee, to the sky thee, to the sun thee: going upwards take thou the sacrifice to the gods in heaven!’ in this there is nothing hidden, so to speak.
15. (Vag. S. XX XVII, 20,] ‘Thou art our father: be thou our father!’—for he who shines yonder is indeed the father, and the Pravargya is that (sun): it is him he thus gratifies, and therefore he says, ‘Thou art our father: be thou our father!’—' Reverence be unto thee: injure me not!’—it is a blessing he thereby invokes.
16. Thereupon he uncovers the head of the (Sacrificer’s) wife, and makes her say whilst she is looking at the Mahavira, ‘Together with Tvashérz will we serve thee: (bestow thou sons and cattle upon me! bestow thou offspring upon us! may I remain unscathed together with my husband!)’—the Pravargya (m.) is a male, and the wife is a female: a pro-, ductive pair is thus produced.
17. And, verily, whosoever either teaches, or partakes of, this (Pravargya) enters that life, and that light: the observance thereof is the same as at the creation}.
Seconp ApuyAya. First BRAHMANA.
Tue Borne oF THE GHARMA, AND THE OFFERINGS.
1. He now offers (the first of) the two Rauhiza (cakes)? :—(V4g. S. XX XVII, 21), ‘May the day
1 See p. 458, note 1. .
2 According to the Sfitras and the Taitt. Ar., the southern cake
xp. 473 be pleased with its brightness, the welllighted with its light, hail!’ with this text both (cakes are offered) in the morning ;—‘ May the night be pleased with its brightness, the well-lighted with its light, hail!’ with this text both (cakes are offered) in the evening.
2. And as to why he offers two Rauhia (cakes), —the two Rauhizas doubtless are Agni and Aditya (the sun), for by means of these two deities sacrificers ascend (ruh) to heaven.
2. And as to why he offers two Rauhia (cakes), —the two Rauhizas doubtless are Agni and Aditya (the sun), for by means of these two deities sacrificers ascend (ruh) to heaven.
3. And, indeed, the Rauhias are also day and night, and the Pravargya is the sun: he thus encompasses yonder sun by the day and the night, whence he is encompassed by the day and the night.
4. And, indeed, the Rauhizas are also these two is offered at this juncture of the performance, whilst the northern one is offered later on (see XIV, 2, 2, 41). For both cakes one and the same text is used, viz. the first of the two here mentioned at the morning performance, whilst the second is used at the afternoon performance. The cakes, being one-kap4la ones (the two ‘ rauhinahavanf’ ladles serving as kapdlas), must be offered entire. Cf. Katy. XXVI, 4,14; 6, 18; Apast. XV, 10, 103 11,53 12,73 Taitt. Ar. 1V, 10, 4. Though our Brahmana expresses itself in a rather peculiar way, its statement, here and at XIV, 2, 2, 41, is perhaps meant to imply the same mode of procedure. If this is the case, the two paragraphs would mean,—at this juncture of the two performances he offers the two southern (northern, at XIV, 2, 2, 41) cakes,—the two cakes (the southern and the northern one) of the morning performance requiring the first, and those of the afternoon performance the second, text. It is not impossible, however, that the author intends a different mode of procedure or wishes to leave it purposely vague. If we were to read ‘rauhizam’ for ‘rauhinau,’ the text would be more in accordance with the practice prescribed in the Sfitras. Cf. also Mahfdh. (on Vag. S. XXXVII, 2t)—where read ‘ rauhinau’ instead of ‘ pravargyau ’—who adopts the procedure here explained.
p. 474
worlds, and the Pravargya is the sun: he thus encompasses yonder sun by these two worlds, whence he is encompassed by these two worlds.
5. And, indeed, the Rauhisas are also the two eyes, and the Pravargya is the head: he thus places the eye in the head.
6. He now takes a rope, with (V4g.S. XX XVII, 1), ‘At the impulse of the divine Savitr1, I take thee, with the arms of the Asvins, with the hands of Pdshan: Aditi’s’ zone thou art;’—the mystic import of this is the same as before *.
7. He then calls the cow, whilst stepping behind the Gérhapatya (Vag. S. XXXVIII, 2), ‘Id, come hither! Aditi, come hither! Sarasvatl, come hither!’ for the cow is Id4, and the cow is Aditi, and the cow is Sarasvatt. And he also calls her by her (real) name, with these (formulas), ‘N. N.*, come hither!’ thus thrice.
8. When she comes, he lays (the rope) round her (horns), with (Vag. S. XX XVIII, 3), ‘Aditi’s zone thou art, IndrAzt’s head-band;’—for Indrdat is Indra’s beloved wife, and she has a _ most variegated head-band: ‘that thou art’ he thereby means to say, and that he indeed thereby makes it to be.
8. When she comes, he lays (the rope) round her (horns), with (Vag. S. XX XVIII, 3), ‘Aditi’s zone thou art, IndrAzt’s head-band;’—for Indrdat is Indra’s beloved wife, and she has a _ most variegated head-band: ‘that thou art’ he thereby means to say, and that he indeed thereby makes it to be.
9. He then lets the calf to it (to suck), with, ‘Pdshan thou art, —Pdshan, doubtless, is he that blows here (the wind), for that one supports‘
1 The edition omits‘ adityai,’ and reads ‘ devebhyas’ for ‘ devasya.
* See I, 2, 4,45 3,1, 15.
* As, for instance, Dhavalf, or Ganga.
‘ Or nourishes, makes grow, inasmuch as it brings about rain
(Mahidhara).
p. 475
(push) all this (universe); and the Pravargya also is that (wind): it is him he thus pleases, and therefore he says, ‘Pfshan thou art.’
10. He then leads it (the calf) away! with, ‘Afford (milk) for the Gharma!’ for the Gharma, doubtless, is that fluid which this (cow) lets flow: he thus means to say thereby, ‘ Allow her a share!’
11. He then causes it to flow into the milkingbowl, with (Vag. S. XX XVIII, 4), ‘Flow for the Asvins!’—with regard to the Asvins he thus says this, for it was the Asvins who restored the head of the sacrifice: it is them he thus pleases, and therefore he says, ‘Flow for the Asvins!’
12. ‘Flow for Sarasvatt!’—Sarasvatt, doubtless, is Speech, and with speech the Asvins then restored the head of the Sacrifice: it is those (Asvins) he thus pleases, and therefore he says, ‘Flow for Sarasvatt!’
13. ‘Flow for Indra!’—for Indra is the deity of the sacrifice, and it was indeed by him who is the deity of the sacrifice that the Asvins then restored the head of the sacrifice: it is them he thus pleases, and therefore he says, ‘Flow for Indra!’ |
14. The (spilt) drops he then consecrates with, ‘Hail, possessed of Indra! hail, possessed of Indra!’ for Indra is the deity of the sacrifice : he thus pleases him who is the deity of the sacrifice, and therefore he says, ‘Hail, possessed of Indra! hail, possessed of Indra!’ Thrice he says it, for threefold is the sacrifice. The call of ‘hail!’ he places first, and the deity last: the significance of this is the same as before.
' Whilst the calf is sucking, he secures the cow by tying together her hind legs.
p. 476
11. [Vag. S. XX XVII, 18,]‘O lord of all worlds, O lord of all thought, O lord of all speech, O lord of every speech!’ that is, ‘O lord of all this (universe) ;'—‘ You are heard by the gods, O god Gharma, as a god, guard you the gods!’ in this there is nothing hidden, so to speak.
12. ‘Give your countenance hereafter to the divine feast of you two,—it is with regard to the two Asvins that he says this, for it was the Asvins that then restored the head of the sacrifice : it is them he thus pleases, and therefore he says, ‘Give your countenance hereafter to the divine feast of you two.’
13. ‘Honey to the two lovers of honey! honey to the two longing for honey!’—for Dadhya#é the Atharvama indeed told them (the _ Asvins) the Brahmaza called Madhu (honey), and this is their dear resource: it is by means of that (dear resource) of theirs that he approaches them, and therefore he says, ‘ Honey to the two lovers of honey! honey to the two longing for honey!’
14. [V4ag. S. XXXVII, 19,] ‘To the heart
1 One might expect ‘dafvai# pathfbhi#’ or ‘devafh pathfbhid,’ which Mahfdhara explains by ‘ devamargaih.’
p. 472
(I consecrate) you, to the mind you, to the sky you, to the sun you: going upwards take you the sacrifice to the gods in heaven!’ in this there is nothing hidden, so to speak.
15. (Vag. S. XX XVII, 20,] ‘You are our father: be you our father!’—for he who shines yonder is indeed the father, and the Pravargya is that (sun): it is him he thus gratifies, and therefore he says, ‘You are our father: be you our father!’—' Reverence be unto you: injure me not!’—it is a blessing he thereby invokes.
16. Thereupon he uncovers the head of the (Sacrificer’s) wife, and makes her say whilst she is looking at the Mahavira, ‘Together with Tvashérz will we serve you: (bestow you sons and cattle upon me! bestow you offspring upon us! may I remain unscathed together with my husband!)’—the Pravargya (m.) is a male, and the wife is a female: a pro-, ductive pair is thus produced.
17. And, verily, whosoever either teaches, or partakes of, this (Pravargya) enters that life, and that light: the observance thereof is the same as at the creation}.
Seconp ApuyAya. First BRAHMANA.
Tue Borne oF THE GHARMA, AND THE OFFERINGS.
1. He now offers (the first of) the two Rauhiza (cakes)? :—(V4g. S. XX XVII, 21), ‘May the day
1 See p. 458, note 1. .
2 According to the Sfitras and the Taitt. Ar., the southern cake
xp. 473 be pleased with its brightness, the welllighted with its light, hail!’ with this text both (cakes are offered) in the morning ;—‘ May the night be pleased with its brightness, the well-lighted with its light, hail!’ with this text both (cakes are offered) in the evening.
2. And as to why he offers two Rauhia (cakes), —the two Rauhizas doubtless are Agni and Aditya (the sun), for by means of these two deities sacrificers ascend (ruh) to heaven.
2. And as to why he offers two Rauhia (cakes), —the two Rauhizas doubtless are Agni and Aditya (the sun), for by means of these two deities sacrificers ascend (ruh) to heaven.
3. And, indeed, the Rauhias are also day and night, and the Pravargya is the sun: he thus encompasses yonder sun by the day and the night, whence he is encompassed by the day and the night.
4. And, indeed, the Rauhizas are also these two is offered at this juncture of the performance, whilst the northern one is offered later on (see XIV, 2, 2, 41). For both cakes one and the same text is used, viz. the first of the two here mentioned at the morning performance, whilst the second is used at the afternoon performance. The cakes, being one-kap4la ones (the two ‘ rauhinahavanf’ ladles serving as kapdlas), must be offered entire. Cf. Katy. XXVI, 4,14; 6, 18; Apast. XV, 10, 103 11,53 12,73 Taitt. Ar. 1V, 10, 4. Though our Brahmana expresses itself in a rather peculiar way, its statement, here and at XIV, 2, 2, 41, is perhaps meant to imply the same mode of procedure. If this is the case, the two paragraphs would mean,—at this juncture of the two performances he offers the two southern (northern, at XIV, 2, 2, 41) cakes,—the two cakes (the southern and the northern one) of the morning performance requiring the first, and those of the afternoon performance the second, text. It is not impossible, however, that the author intends a different mode of procedure or wishes to leave it purposely vague. If we were to read ‘rauhizam’ for ‘rauhinau,’ the text would be more in accordance with the practice prescribed in the Sfitras. Cf. also Mahfdh. (on Vag. S. XXXVII, 2t)—where read ‘ rauhinau’ instead of ‘ pravargyau ’—who adopts the procedure here explained.
p. 474
worlds, and the Pravargya is the sun: he thus encompasses yonder sun by these two worlds, whence he is encompassed by these two worlds.
5. And, indeed, the Rauhisas are also the two eyes, and the Pravargya is the head: he thus places the eye in the head.
6. He now takes a rope, with (V4g.S. XX XVII, 1), ‘At the impulse of the divine Savitr1, I take you, with the arms of the Asvins, with the hands of Pdshan: Aditi’s’ zone you are;’—the mystic import of this is the same as before *.
7. He then calls the cow, whilst stepping behind the Gérhapatya (Vag. S. XXXVIII, 2), ‘Id, come hither! Aditi, come hither! Sarasvatl, come hither!’ for the cow is Id4, and the cow is Aditi, and the cow is Sarasvatt. And he also calls her by her (real) name, with these (formulas), ‘N. N.*, come hither!’ thus thrice.
8. When she comes, he lays (the rope) round her (horns), with (Vag. S. XX XVIII, 3), ‘Aditi’s zone you are, IndrAzt’s head-band;’—for Indrdat is Indra’s beloved wife, and she has a _ most variegated head-band: ‘that you are’ he thereby means to say, and that he indeed thereby makes it to be.
8. When she comes, he lays (the rope) round her (horns), with (Vag. S. XX XVIII, 3), ‘Aditi’s zone you are, IndrAzt’s head-band;’—for Indrdat is Indra’s beloved wife, and she has a _ most variegated head-band: ‘that you are’ he thereby means to say, and that he indeed thereby makes it to be.
9. He then lets the calf to it (to suck), with, ‘Pdshan you are, —Pdshan, doubtless, is he that blows here (the wind), for that one supports‘
1 The edition omits‘ adityai,’ and reads ‘ devebhyas’ for ‘ devasya.
* See I, 2, 4,45 3,1, 15.
* As, for instance, Dhavalf, or Ganga.
‘ Or nourishes, makes grow, inasmuch as it brings about rain
(Mahidhara).
p. 475
(push) all this (universe); and the Pravargya also is that (wind): it is him he thus pleases, and therefore he says, ‘Pfshan you are.’
10. He then leads it (the calf) away! with, ‘Afford (milk) for the Gharma!’ for the Gharma, doubtless, is that fluid which this (cow) lets flow: he thus means to say thereby, ‘ Allow her a share!’
11. He then causes it to flow into the milkingbowl, with (Vag. S. XX XVIII, 4), ‘Flow for the Asvins!’—with regard to the Asvins he thus says this, for it was the Asvins who restored the head of the sacrifice: it is them he thus pleases, and therefore he says, ‘Flow for the Asvins!’
12. ‘Flow for Sarasvatt!’—Sarasvatt, doubtless, is Speech, and with speech the Asvins then restored the head of the Sacrifice: it is those (Asvins) he thus pleases, and therefore he says, ‘Flow for Sarasvatt!’
13. ‘Flow for Indra!’—for Indra is the deity of the sacrifice, and it was indeed by him who is the deity of the sacrifice that the Asvins then restored the head of the sacrifice: it is them he thus pleases, and therefore he says, ‘Flow for Indra!’ |
14. The (spilt) drops he then consecrates with, ‘Hail, possessed of Indra! hail, possessed of Indra!’ for Indra is the deity of the sacrifice : he thus pleases him who is the deity of the sacrifice, and therefore he says, ‘Hail, possessed of Indra! hail, possessed of Indra!’ Thrice he says it, for threefold is the sacrifice. The call of ‘hail!’ he places first, and the deity last: the significance of this is the same as before.
' Whilst the calf is sucking, he secures the cow by tying together her hind legs.
p. 476
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