Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1—‘Mighty navel of the divine order,— the divine order being the truth, he thereby means to say, ‘The mighty navel of the truth ;’—‘that mighty one (be) unto us of all life,—*‘that mighty one (be) unto us (a bestower) of the complete (term of) life,’ he thereby means to say ?; 1 K4tydyana only lays down the rule that, in the case of the sacrifice not being accompanied with the building of a fire-altar, the Pravargya apparatus should be removed to the Uttara-vedi; whilst, in the case of one who likewise performs the Agnifayana, he would doubtless follow the indication already laid down in the Brahmana, 1X, 2, 1, 19; viz. that the pot may be removed to an island, but should rather be deposited on the fire-altar (in which case, however, the ‘setting out’ of the apparatus would apparently have to be deferred till after the performance of the Soma-sacrifice). Apastamba treats of the Uttara-vedi as the place where the implements are to be deposited, but finally he allows an option of other places, including an island, but not the fire-altar. * The words ‘sa nah sarvfyus saprathas,’ being here used as explanatory of ‘sa no visvayus saprath44,’ have probably got by mistake into the Samhita. XIV KANDA, 3 ADHYAYA, I BRAHMANA, 22. 499 19. —‘from the hatred, from the guile,—in this there is nothing hidden, so to speak ;—‘ of him of another law, let us free ourselves!’—another law, indeed, is his (Pravargya’s and the Sun’s), and another that of men’: therefore he says, ‘Of him of another law, let us free ourselves.’ In this way the other two (pots are placed) east of it: this is threefold, for the head is threefold 2. 20. In front thereof (he places) the reserve (lump of) clay, whereby he puts flesh upon it (Pravargya) ; on the two sides thereof the two lifting-sticks, whereby he gives two arms to it; and on the two sides yet further away the two Rauhiza offering-ladles, whereby he gives two hands to it. 21. On the left (north) side (he places) the spade, for there is its place of rest; on the right (right) side the imperial throne, for there is its place of rest; on the left side the black antelope-skin, for there is its place of rest; on all sides (save the front side) the fans, for, the fans being the vital airs, he thereby bestows vital airs on it; there are three of them, for there are three vital airs, ‘the out- (and in-) breathing, the up-breathing, and the through-breathing: it is these he thus bestows on him. 22. He then puts the cords and halter on the supporting-tray, and places (the latter) behind (the ? The author evidently understands the text more in accordance with Mahfdhara’s interpretation which makes ‘anyavratasya’ to refer to the Supreme Spirit (param&tm4) whose law, or ways, are different from men’s, and construes it with ‘saskima’ (we serve, are devoted, to that righteous one). The preceding part of the halfverse he would thus take independently of this :—‘ Away hatred ! away guile!’ * Viz. consisting of bone, skin, and hair.
2The preceding part of the halfverse he would thus take independently of this :—‘ Away hatred ! away guile!’ * Viz. consisting of bone, skin, and hair. Kk 2 500 SATAPATHA-BRAHMANA. navel) with its point towards the east: a belly he thus gives to it. On the two sides thereof the two milking-bowls (pinvana): two testicles he thereby gives to it, for by means of his testicles the male overflows (pinv). Behind (them he places) the post and peg: whereby he gives two thighs to it; behind (them) the two Rauhiaaplates, whereby he gives two knees to it; and as to their being single plates, it is because these knees consist, as it were, of single plates (bones). Behind (them) the two poking-sticks (dhvzshdi), whereby he gives two feet to it, for with the feet one strikes out boldly (dhvishéam). On the left side the two mounds! used in the performance, for there is their place of rest; on the right side the MA4rgaltya?, for there is its place of rest. 23. He then pours milk into that (chief pot), with (Vag. S. XX XVIII, 21), ‘This, O Gharma, is the contents of thy bowels,—the contents of the bowels being food, it is food he thus puts into it;—‘ Grow thou, and fill out thereby!’— in this there is nothing hidden, so to speak ;— ‘and may we ourselves grow, and fill out!’—it is a blessing he thereby invokes. 24. Let him not pour in all (the milk), lest the food should turn away from the Sacrificer.—He leaves over half of it or more; and on that same afternoon he pours it to the fast-milk, and hands it to the Sacrificer: thereby he bestows food upon 1 That is, the sand used for them, and brought thither in vessels, % That is, the sand of the ‘mound of remains’ (uééfish/akhara), see p. 489, note 3. XIV KANDA, 3 ADHYAYA, I BRAHMANA, 28. 501 the Sacrificer, and thus, indeed, food does not turn away from the Sacrificer. 25. He then sprinkles it (the Pravargya apparatus) with water: water being a means of appeasement, he thus appeases it; he sprinkles it all over: all over he thus appeases it; three times he sprinkles, for threefold is the sacrifice. 26. He then says (to the Prastotrz), ‘Sing the Varshahara Saman!’—the fallow stallion’ (v77sha hari#) doubtless is he who shines yonder, and the Pravargya also is that (sun): it is thus him he thereby pleases, and therefore he says, ‘Sing the Varshahara S4man*!’ 27. They then cleanse themselves at the pit. With (Vag. S. XX XVIII, 23), ‘May the waters and plants be friendly unto us, he takes water in his joined hands; for water is a thunderbolt: he thus makes a covenant with the thunderbolt ;—and with, ‘May they be unfriendly unto him who hateth us, and whom we hate!’ let him sprinkle it in whatever direction he who is hateful to him may be, and he thereby overthrows him. 28. He (the Sacrificer) then steps out towards the north-east, with (Vag. S. XX XVIII, 24), ‘From out of the gloom have we risen,—gloom is
328. He (the Sacrificer) then steps out towards the north-east, with (Vag. S. XX XVIII, 24), ‘From out of the gloom have we risen,—gloom is 1 Or, bull—The Vag. S. (XXXVIII, 22) here inserts the verse , Rig-v. IX, 2, 6, to be used during the sprinkling,—‘ The fallow stallion hath whinnied—or, the fallow bull hath roared—the mighty one, beautiful as Mitra, she water-holding vessel hath shone like unto the sun.’ The italicised words, evidently added to suit the Mahavira vessel, are wanting in the Rek. 2 Katy. XXVI, 7, 36 (doubtless in accordance with another sikha) also prescribes here the Ishhotriya Saman. 502 SATAPATHA-BRAHMANA. evil: it is gloom, evil, he thus drives away ;— ‘beholding the higher light,—this (terrestrial) world is higher than the water: it is on this world he thus establishes himself;—‘God Sfrya, with the gods, the highest light,—Sarya, the highest light, is the heavenly world: it is in the heavenly world he thus finally establishes himself. He walks along without looking back, and puts a log of wood on the Ahavantya?, with (Vag. S. XX XVIII, 25). ‘A kindler thou art, fire thou art: lay thou fire into me!’ it is a blessing he thereby invokes. 29. And at a continued pressing of Soma they also perform the Gharma of curds and whey (Dadhi-gharma),—for Soma is the sacrifice, and the Pravargya is its head: he thus restores to the sacrifice its head,—at the midday-pressing, for that —to wit, the midday-pressing—is Indra’s special pressing: he thus pleases him in his own share ;— when the MAdhyandina-pavamana has been chanted, for the MAdhyandina-pavam4na is the breath : it is breath he thereby lays into him ;—with the Agnihotra-ladle, for the Agnihotra is the mouth of sacrifices: he thus puts a mouth in the head. 30. On its being brought, he says, ‘ Hot4r, speak what thou hast to speak!’ for the Hotz speaks on this occasion. Then, stepping up, he says, ‘Cooked is the offering-food ;’ for cooked, indeed, it is. Having stepped across (behind the Ahavantya), and called for the Srausha¢, he says, ‘Pronounce the offering-formula!’ and offers on the Vasha/ being uttered. When the Vasha¢ is * The Sacrificer’s wife (according to another sikh4) also silently puts one on the G&rhapatya fire. XIV KANDA, 3 ADHYAYA, I BRAHMANA, 34. 503 repeated, he brings the draught, and hands it to the Sacrificer.
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—‘Mighty navel of the divine order,— the divine order being the truth, he thereby means to say, ‘The mighty navel of the truth ;’—‘that mighty one (be) unto us of all life,—*‘that mighty one (be) unto us (a bestower) of the complete (term of) life,’ he thereby means to say ?; 1 K4tydyana only lays down the rule that, in the case of the sacrifice not being accompanied with the building of a fire-altar, the Pravargya apparatus should be removed to the Uttara-vedi; whilst, in the case of one who likewise performs the Agnifayana, he would doubtless follow the indication already laid down in the Brahmana, 1X, 2, 1, 19; viz. that the pot may be removed to an island, but should rather be deposited on the fire-altar (in which case, however, the ‘setting out’ of the apparatus would apparently have to be deferred till after the performance of the Soma-sacrifice). Apastamba treats of the Uttara-vedi as the place where the implements are to be deposited, but finally he allows an option of other places, including an island, but not the fire-altar. * The words ‘sa nah sarvfyus saprathas,’ being here used as explanatory of ‘sa no visvayus saprath44,’ have probably got by mistake into the Samhita. XIV KANDA, 3 ADHYAYA, I BRAHMANA, 22. 499 19. —‘from the hatred, from the guile,—in this there is nothing hidden, so to speak ;—‘ of him of another law, let us free ourselves!’—another law, indeed, is his (Pravargya’s and the Sun’s), and another that of men’: therefore he says, ‘Of him of another law, let us free ourselves.’ In this way the other two (pots are placed) east of it: this is threefold, for the head is threefold 2. 20. In front thereof (he places) the reserve (lump of) clay, whereby he puts flesh upon it (Pravargya) ; on the two sides thereof the two lifting-sticks, whereby he gives two arms to it; and on the two sides yet further away the two Rauhiza offering-ladles, whereby he gives two hands to it. 21. On the left (north) side (he places) the spade, for there is its place of rest; on the right (right) side the imperial throne, for there is its place of rest; on the left side the black antelope-skin, for there is its place of rest; on all sides (save the front side) the fans, for, the fans being the vital airs, he thereby bestows vital airs on it; there are three of them, for there are three vital airs, ‘the out- (and in-) breathing, the up-breathing, and the through-breathing: it is these he thus bestows on him. 22. He then puts the cords and halter on the supporting-tray, and places (the latter) behind (the ? The author evidently understands the text more in accordance with Mahfdhara’s interpretation which makes ‘anyavratasya’ to refer to the Supreme Spirit (param&tm4) whose law, or ways, are different from men’s, and construes it with ‘saskima’ (we serve, are devoted, to that righteous one). The preceding part of the halfverse he would thus take independently of this :—‘ Away hatred ! away guile!’ * Viz. consisting of bone, skin, and hair.
2The preceding part of the halfverse he would thus take independently of this :—‘ Away hatred ! away guile!’ * Viz. consisting of bone, skin, and hair. Kk 2 500 SATAPATHA-BRAHMANA. navel) with its point towards the east: a belly he thus gives to it. On the two sides thereof the two milking-bowls (pinvana): two testicles he thereby gives to it, for by means of his testicles the male overflows (pinv). Behind (them he places) the post and peg: whereby he gives two thighs to it; behind (them) the two Rauhiaaplates, whereby he gives two knees to it; and as to their being single plates, it is because these knees consist, as it were, of single plates (bones). Behind (them) the two poking-sticks (dhvzshdi), whereby he gives two feet to it, for with the feet one strikes out boldly (dhvishéam). On the left side the two mounds! used in the performance, for there is their place of rest; on the right side the MA4rgaltya?, for there is its place of rest. 23. He then pours milk into that (chief pot), with (Vag. S. XX XVIII, 21), ‘This, O Gharma, is the contents of thy bowels,—the contents of the bowels being food, it is food he thus puts into it;—‘ Grow thou, and fill out thereby!’— in this there is nothing hidden, so to speak ;— ‘and may we ourselves grow, and fill out!’—it is a blessing he thereby invokes. 24. Let him not pour in all (the milk), lest the food should turn away from the Sacrificer.—He leaves over half of it or more; and on that same afternoon he pours it to the fast-milk, and hands it to the Sacrificer: thereby he bestows food upon 1 That is, the sand used for them, and brought thither in vessels, % That is, the sand of the ‘mound of remains’ (uééfish/akhara), see p. 489, note 3. XIV KANDA, 3 ADHYAYA, I BRAHMANA, 28. 501 the Sacrificer, and thus, indeed, food does not turn away from the Sacrificer. 25. He then sprinkles it (the Pravargya apparatus) with water: water being a means of appeasement, he thus appeases it; he sprinkles it all over: all over he thus appeases it; three times he sprinkles, for threefold is the sacrifice. 26. He then says (to the Prastotrz), ‘Sing the Varshahara Saman!’—the fallow stallion’ (v77sha hari#) doubtless is he who shines yonder, and the Pravargya also is that (sun): it is thus him he thereby pleases, and therefore he says, ‘Sing the Varshahara S4man*!’ 27. They then cleanse themselves at the pit. With (Vag. S. XX XVIII, 23), ‘May the waters and plants be friendly unto us, he takes water in his joined hands; for water is a thunderbolt: he thus makes a covenant with the thunderbolt ;—and with, ‘May they be unfriendly unto him who hateth us, and whom we hate!’ let him sprinkle it in whatever direction he who is hateful to him may be, and he thereby overthrows him. 28. He (the Sacrificer) then steps out towards the north-east, with (Vag. S. XX XVIII, 24), ‘From out of the gloom have we risen,—gloom is
328. He (the Sacrificer) then steps out towards the north-east, with (Vag. S. XX XVIII, 24), ‘From out of the gloom have we risen,—gloom is 1 Or, bull—The Vag. S. (XXXVIII, 22) here inserts the verse , Rig-v. IX, 2, 6, to be used during the sprinkling,—‘ The fallow stallion hath whinnied—or, the fallow bull hath roared—the mighty one, beautiful as Mitra, she water-holding vessel hath shone like unto the sun.’ The italicised words, evidently added to suit the Mahavira vessel, are wanting in the Rek. 2 Katy. XXVI, 7, 36 (doubtless in accordance with another sikha) also prescribes here the Ishhotriya Saman. 502 SATAPATHA-BRAHMANA. evil: it is gloom, evil, he thus drives away ;— ‘beholding the higher light,—this (terrestrial) world is higher than the water: it is on this world he thus establishes himself;—‘God Sfrya, with the gods, the highest light,—Sarya, the highest light, is the heavenly world: it is in the heavenly world he thus finally establishes himself. He walks along without looking back, and puts a log of wood on the Ahavantya?, with (Vag. S. XX XVIII, 25). ‘A kindler thou art, fire thou art: lay thou fire into me!’ it is a blessing he thereby invokes. 29. And at a continued pressing of Soma they also perform the Gharma of curds and whey (Dadhi-gharma),—for Soma is the sacrifice, and the Pravargya is its head: he thus restores to the sacrifice its head,—at the midday-pressing, for that —to wit, the midday-pressing—is Indra’s special pressing: he thus pleases him in his own share ;— when the MAdhyandina-pavamana has been chanted, for the MAdhyandina-pavam4na is the breath : it is breath he thereby lays into him ;—with the Agnihotra-ladle, for the Agnihotra is the mouth of sacrifices: he thus puts a mouth in the head. 30. On its being brought, he says, ‘ Hot4r, speak what thou hast to speak!’ for the Hotz speaks on this occasion. Then, stepping up, he says, ‘Cooked is the offering-food ;’ for cooked, indeed, it is. Having stepped across (behind the Ahavantya), and called for the Srausha¢, he says, ‘Pronounce the offering-formula!’ and offers on the Vasha/ being uttered. When the Vasha¢ is * The Sacrificer’s wife (according to another sikh4) also silently puts one on the G&rhapatya fire. XIV KANDA, 3 ADHYAYA, I BRAHMANA, 34. 503 repeated, he brings the draught, and hands it to the Sacrificer.
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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