Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1* Or, for the best (or eldest brother). Cf. IIT, 9, 4, 9. XIV KANDA,.2 ADHYAYA, 2 BRAHMANA, 14. 481 it, and therefore he says, ‘To Bvzhaspati—thee ;’ and when he says, ‘accompanied by the All-gods,’ he thereby allows a share therein to all the gods along (with Brzhaspati). tr. [Vag. S. XX XVIII, 9,]‘To Yama, accompanied by the Angiras and the Fathers,— thee, hail!’—Yama indeed is he who blows here: it is to him he thus offers it, and therefore he says, ‘To Yama—thee;’ and as to his saying, ‘accompanied by the Angiras and the Fathers,)—when the sacrifice had its head cut off, its life-sap flowed away, and went to the Fathers,—the Fathers being three in number’: thus it is to these he thereby allows a share along (with Yama). 12. These are twelve names,—twelve months are in a year, and the year is he that shines yonder, and the Pravargya also is that (sun): thus it is him he thereby pleases, and therefore there are twelve (names). 13. He then pours (the spilt milk and ghee) from the tray into the Mah4vira (pot) with, ‘ Hail to the Gharma!’—the Gharma (hot draught) is he who shines yonder, and the Pravargya also is that (sun): thus it is him he thereby pleases, and therefore he says, ‘Hail to the Gharma!’—the call of ‘hail!’ he places first, and the deity last: the significance of this is the same as before *. 14. When it has been poured in, he mutters, ‘Hail, the Gharma to the Fathers!’ When the sacrifice had its head cut off, its life-sap flowed 1 See p. 465, note 2. ® See XIV, 1, 3, 26. (44) 1 482 SATAPATHA-BRAHMANA. away, and went to the Fathers—the Fathers being three in number: it is these he thus pleases. The call of ‘hail!’ he places first, and the deity last; the significance of this is the same as before. 15. He recites no anuvakyé (invitatory) formula, for once for all the Fathers have passed away: therefore he recites no anuvakyé. Having stepped across!, and called (on the Agntdhra) for the Sraushaé*, he (the Adhvaryu) says (to the Hotr), ‘Pronounce the offering-formula (y4gy4) of the Gharma ;’ and on the Vasha¢-call being uttered he offers— 16. With (Vag. S. XX XVIII, 10), ‘All regions (hath he worshipped), seated in the south,— that is to say, ‘every region (has he worshipped), seated on the south ;’—‘all gods hath he worshipped here,—that is, ‘every god has he worshipped here ;’—‘of the sweet Gharma, consecrated by Sv4ha (hail!), drink ye, O Asvins!’ —with regard to the Asvins he says this; for the Asvins restored the head of the sacrifice: it is them he thus pleases. The call of ‘hail!’ he places first, and the deity last: the significance of this is the same as before. 17. And, having offered, he (thrice) shakes (the MahAvira) upwards, with (V4g.S. XX XVIII, 11), ‘In heaven place thou this sacrifice! this sacrifice place thou in heaven!’—for the Gharma (hot milk-draught), the sacrifice, is yonder sun, and he indeed is ‘placed’ in the heavens, is
217. And, having offered, he (thrice) shakes (the MahAvira) upwards, with (V4g.S. XX XVIII, 11), ‘In heaven place thou this sacrifice! this sacrifice place thou in heaven!’—for the Gharma (hot milk-draught), the sacrifice, is yonder sun, and he indeed is ‘placed’ in the heavens, is 1 Viz. past the Ahavanfya, along its back (or western) side, to the south side of the fire. * See part i, p. 132, note; III, 4, 4, 11 seqq. xIv KANDA, 2 ADHYAYA, 2 BRAHMANA, 21. 483 established in the heavens: it is thus him he thereby pleases, and therefore he says, ‘In heaven place thou this sacrifice! this sacrifice place thou in heaven!’ On the repetition of the Vasha¢, he offers— 18, With, ‘Hail to Agni, worthy of sacrifice !’—this is in lieu of the Svishéakrit (offering), for Agni is the maker of good offering ;— may blessing result from the sacrificial texts!’ for by the sacrificial texts that (sun) is established (as the Mah4vira) in this world: thus it is them he thereby pleases. The call of ‘hail!’ he places first, and the deity last: the significance of this is the same as before. 19. The Brahman (priest) pronounces the anumantraza (formula of consecration); for the Brahman is the best physician among the officiating priests : thus he heals this sacrifice by means of him who is the best physician among the priests. 20. [He does so, with Vag. S. XXXVIII, 12,] ‘O Asvins, drink ye the Gharma!’—with regard to the Asvins he says this, for the Asvins restored the head of the sacrifice: it is them he thus pleases. 21. ‘The hearty! one with daily’ favours, — 1 The exact meaning of ‘hardvanam’ is doubtful. Mahfdbara analyses it by ‘hard’ = ‘hrzd’ + ‘v4na,’ blowing, going, hence ‘heart-wafting, going to the heart = dear to the heart.’ The St. Petersb. Dict, takes the word to be ‘h4rd-van,’ in the sense of ‘herzstirkend’ (heart - sustaining, invigorating — ? literally, ‘possessed of heartiness’). The ‘Taitt. Ar. has ‘hardivanam’ instead. The author of the Brahmana apparently considers the term as obscure, and uses this circumstance for his own symbolic purposes. * Perhaps the author means to characterise also the epithet 112 484 SATAPATHA-BRAHMANA. this is indistinct, for Pragdpati is indistinct (undefined), and the sacrifice is PragApati: Pragdpati, the sacrifice, he thus heals ;— 22. ‘To the web-weaver,—the web-weaver, doubtless, is he that shines yonder, for he moves along these worlds as if along a web; and the Pravargya also is that (sun): thus it is him he thereby pleases, and therefore he says, ‘To the web-weaver ’— 23. ‘To Heaven and Earth be reverence!’ he thus propitiates heaven and earth, within which everything here is contained. 24. Thereupon the Sacrificer (mutters),—the Sacrificer being the sacrifice, he thus heals the sacrifice by means of the sacrifice ;— 25. (Vag. S. XXXVIII, 13,] ‘The Asvins drank the Gharma,’—he says this with regard to the Asvins, for the Asvins restored the head of the sacrifice: it is them he thus pleases.
3(Vag. S. XXXVIII, 13,] ‘The Asvins drank the Gharma,’—he says this with regard to the Asvins, for the Asvins restored the head of the sacrifice: it is them he thus pleases. 26. ‘Heaven and Earth have approved of it',—he says this with regard to heaven and earth, within which everything here is contained ;— ‘may gifts accrue here!’—whereby he means to say, ‘may there be riches for us here.’ 27. The rising (milk) he then consecrates by the anumantraza?,‘For freshness swell thou!’ ‘ahar-diva’ (lit. ‘day-daily,’ cf. Germ. tagtiglich; Aberdonian ‘ dailyday’) as obscure. Mahfdhara takes it to mean ‘relating to morning and evening,’ as applying to the two performances of the Pravargya. * They approved of it by saying ‘ Well done’ ; Mahidh. * That is, as would seem, he speaks the anumantrasa in order to consecrate whatever milk might have been spilled in bubbling over. Possibly, however, he is to do so at the time when the pot bubbles over (though the ‘atha’ would rather be out of place in that case). The Taittirtyas differ somewhat on this point of the performance. xIv KANDA, 2 ADHYAYA, 2 BRAHMANA, 30. 485 ’ —whereby he means to say, ‘For rain. . .;’— ‘for vigour swell thou!’—he thereby means the vigour, the life-sap, which results from the rain;—‘for the Brahman swell thou!’—he thereby means the priesthood ;—‘for the Kshatra swell thou!’—he thereby means the nobility ;— ‘for Heaven and Earth swell thou!’—he thereby means these two, the heaven and the earth, within which everything here is contained. 28. When it rises upwards, it rises for (the benefit of) the Sacrificer; when on the front side, it does so for the gods; when-on the right (south) side, it does so for the Fathers; when at the back (west side), it does so for the cattle; when on the left (north) side, it does so for (the Sacrificer’s) offspring : in any case no fault is incurred by the Sacrificer, for it always rises upwards ; and in whatever direction it rises in that it rises. When the drops cease,— 29. He steps out towards the north-east with, ‘A well-supporting support thou art,—he who shines yonder is indeed a support, for he supports everything here, and by him everything here is supported; and the Pravargya also is that (sun): thus it is him he thereby pleases, and therefore he says, ‘A well-supporting support thou art.’ 30. He then places (the Mah4vira) on the mound with, ‘Incapable of injuring, preserve thou our powers!’—‘ Not angry', preserve our wealth,’ After the Gharma-milk has been offered, the Pratiprasth4tr? fills the MahAvtra pot, whilst it is held over the fire, with boiled sour curds and whey (dadhi), whilst muttering the text, ‘The Asvins drank the Gharma... ,’ and with the texts, ‘ For freshness swell thou,’ &c. 1 The author apparently takes ‘ameni’ in the sense of‘ amanyu.’ 486 SATAPATHA-BRAHMANA. is what he thereby means to say ;—‘ preserve the priesthood, preserve the nobility, preserve the people!’— preserve all that, is what he thereby means to say.
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.
1* Or, for the best (or eldest brother). Cf. IIT, 9, 4, 9. XIV KANDA,.2 ADHYAYA, 2 BRAHMANA, 14. 481 it, and therefore he says, ‘To Bvzhaspati—thee ;’ and when he says, ‘accompanied by the All-gods,’ he thereby allows a share therein to all the gods along (with Brzhaspati). tr. [Vag. S. XX XVIII, 9,]‘To Yama, accompanied by the Angiras and the Fathers,— thee, hail!’—Yama indeed is he who blows here: it is to him he thus offers it, and therefore he says, ‘To Yama—thee;’ and as to his saying, ‘accompanied by the Angiras and the Fathers,)—when the sacrifice had its head cut off, its life-sap flowed away, and went to the Fathers,—the Fathers being three in number’: thus it is to these he thereby allows a share along (with Yama). 12. These are twelve names,—twelve months are in a year, and the year is he that shines yonder, and the Pravargya also is that (sun): thus it is him he thereby pleases, and therefore there are twelve (names). 13. He then pours (the spilt milk and ghee) from the tray into the Mah4vira (pot) with, ‘ Hail to the Gharma!’—the Gharma (hot draught) is he who shines yonder, and the Pravargya also is that (sun): thus it is him he thereby pleases, and therefore he says, ‘Hail to the Gharma!’—the call of ‘hail!’ he places first, and the deity last: the significance of this is the same as before *. 14. When it has been poured in, he mutters, ‘Hail, the Gharma to the Fathers!’ When the sacrifice had its head cut off, its life-sap flowed 1 See p. 465, note 2. ® See XIV, 1, 3, 26. (44) 1 482 SATAPATHA-BRAHMANA. away, and went to the Fathers—the Fathers being three in number: it is these he thus pleases. The call of ‘hail!’ he places first, and the deity last; the significance of this is the same as before. 15. He recites no anuvakyé (invitatory) formula, for once for all the Fathers have passed away: therefore he recites no anuvakyé. Having stepped across!, and called (on the Agntdhra) for the Sraushaé*, he (the Adhvaryu) says (to the Hotr), ‘Pronounce the offering-formula (y4gy4) of the Gharma ;’ and on the Vasha¢-call being uttered he offers— 16. With (Vag. S. XX XVIII, 10), ‘All regions (hath he worshipped), seated in the south,— that is to say, ‘every region (has he worshipped), seated on the south ;’—‘all gods hath he worshipped here,—that is, ‘every god has he worshipped here ;’—‘of the sweet Gharma, consecrated by Sv4ha (hail!), drink ye, O Asvins!’ —with regard to the Asvins he says this; for the Asvins restored the head of the sacrifice: it is them he thus pleases. The call of ‘hail!’ he places first, and the deity last: the significance of this is the same as before. 17. And, having offered, he (thrice) shakes (the MahAvira) upwards, with (V4g.S. XX XVIII, 11), ‘In heaven place thou this sacrifice! this sacrifice place thou in heaven!’—for the Gharma (hot milk-draught), the sacrifice, is yonder sun, and he indeed is ‘placed’ in the heavens, is
217. And, having offered, he (thrice) shakes (the MahAvira) upwards, with (V4g.S. XX XVIII, 11), ‘In heaven place thou this sacrifice! this sacrifice place thou in heaven!’—for the Gharma (hot milk-draught), the sacrifice, is yonder sun, and he indeed is ‘placed’ in the heavens, is 1 Viz. past the Ahavanfya, along its back (or western) side, to the south side of the fire. * See part i, p. 132, note; III, 4, 4, 11 seqq. xIv KANDA, 2 ADHYAYA, 2 BRAHMANA, 21. 483 established in the heavens: it is thus him he thereby pleases, and therefore he says, ‘In heaven place thou this sacrifice! this sacrifice place thou in heaven!’ On the repetition of the Vasha¢, he offers— 18, With, ‘Hail to Agni, worthy of sacrifice !’—this is in lieu of the Svishéakrit (offering), for Agni is the maker of good offering ;— may blessing result from the sacrificial texts!’ for by the sacrificial texts that (sun) is established (as the Mah4vira) in this world: thus it is them he thereby pleases. The call of ‘hail!’ he places first, and the deity last: the significance of this is the same as before. 19. The Brahman (priest) pronounces the anumantraza (formula of consecration); for the Brahman is the best physician among the officiating priests : thus he heals this sacrifice by means of him who is the best physician among the priests. 20. [He does so, with Vag. S. XXXVIII, 12,] ‘O Asvins, drink ye the Gharma!’—with regard to the Asvins he says this, for the Asvins restored the head of the sacrifice: it is them he thus pleases. 21. ‘The hearty! one with daily’ favours, — 1 The exact meaning of ‘hardvanam’ is doubtful. Mahfdbara analyses it by ‘hard’ = ‘hrzd’ + ‘v4na,’ blowing, going, hence ‘heart-wafting, going to the heart = dear to the heart.’ The St. Petersb. Dict, takes the word to be ‘h4rd-van,’ in the sense of ‘herzstirkend’ (heart - sustaining, invigorating — ? literally, ‘possessed of heartiness’). The ‘Taitt. Ar. has ‘hardivanam’ instead. The author of the Brahmana apparently considers the term as obscure, and uses this circumstance for his own symbolic purposes. * Perhaps the author means to characterise also the epithet 112 484 SATAPATHA-BRAHMANA. this is indistinct, for Pragdpati is indistinct (undefined), and the sacrifice is PragApati: Pragdpati, the sacrifice, he thus heals ;— 22. ‘To the web-weaver,—the web-weaver, doubtless, is he that shines yonder, for he moves along these worlds as if along a web; and the Pravargya also is that (sun): thus it is him he thereby pleases, and therefore he says, ‘To the web-weaver ’— 23. ‘To Heaven and Earth be reverence!’ he thus propitiates heaven and earth, within which everything here is contained. 24. Thereupon the Sacrificer (mutters),—the Sacrificer being the sacrifice, he thus heals the sacrifice by means of the sacrifice ;— 25. (Vag. S. XXXVIII, 13,] ‘The Asvins drank the Gharma,’—he says this with regard to the Asvins, for the Asvins restored the head of the sacrifice: it is them he thus pleases.
3(Vag. S. XXXVIII, 13,] ‘The Asvins drank the Gharma,’—he says this with regard to the Asvins, for the Asvins restored the head of the sacrifice: it is them he thus pleases. 26. ‘Heaven and Earth have approved of it',—he says this with regard to heaven and earth, within which everything here is contained ;— ‘may gifts accrue here!’—whereby he means to say, ‘may there be riches for us here.’ 27. The rising (milk) he then consecrates by the anumantraza?,‘For freshness swell thou!’ ‘ahar-diva’ (lit. ‘day-daily,’ cf. Germ. tagtiglich; Aberdonian ‘ dailyday’) as obscure. Mahfdhara takes it to mean ‘relating to morning and evening,’ as applying to the two performances of the Pravargya. * They approved of it by saying ‘ Well done’ ; Mahidh. * That is, as would seem, he speaks the anumantrasa in order to consecrate whatever milk might have been spilled in bubbling over. Possibly, however, he is to do so at the time when the pot bubbles over (though the ‘atha’ would rather be out of place in that case). The Taittirtyas differ somewhat on this point of the performance. xIv KANDA, 2 ADHYAYA, 2 BRAHMANA, 30. 485 ’ —whereby he means to say, ‘For rain. . .;’— ‘for vigour swell thou!’—he thereby means the vigour, the life-sap, which results from the rain;—‘for the Brahman swell thou!’—he thereby means the priesthood ;—‘for the Kshatra swell thou!’—he thereby means the nobility ;— ‘for Heaven and Earth swell thou!’—he thereby means these two, the heaven and the earth, within which everything here is contained. 28. When it rises upwards, it rises for (the benefit of) the Sacrificer; when on the front side, it does so for the gods; when-on the right (south) side, it does so for the Fathers; when at the back (west side), it does so for the cattle; when on the left (north) side, it does so for (the Sacrificer’s) offspring : in any case no fault is incurred by the Sacrificer, for it always rises upwards ; and in whatever direction it rises in that it rises. When the drops cease,— 29. He steps out towards the north-east with, ‘A well-supporting support thou art,—he who shines yonder is indeed a support, for he supports everything here, and by him everything here is supported; and the Pravargya also is that (sun): thus it is him he thereby pleases, and therefore he says, ‘A well-supporting support thou art.’ 30. He then places (the Mah4vira) on the mound with, ‘Incapable of injuring, preserve thou our powers!’—‘ Not angry', preserve our wealth,’ After the Gharma-milk has been offered, the Pratiprasth4tr? fills the MahAvtra pot, whilst it is held over the fire, with boiled sour curds and whey (dadhi), whilst muttering the text, ‘The Asvins drank the Gharma... ,’ and with the texts, ‘ For freshness swell thou,’ &c. 1 The author apparently takes ‘ameni’ in the sense of‘ amanyu.’ 486 SATAPATHA-BRAHMANA. is what he thereby means to say ;—‘ preserve the priesthood, preserve the nobility, preserve the people!’— preserve all that, is what he thereby means to say.
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.
No commentary for this page.