Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11 The particle ‘khalu’ might perhaps be rendered by ‘really,’ “ or—‘ could we but see it,’ ‘ were it but (really) visible to us.’ 2 That is, it was moved up to them. > See IV, 3, 4, 14. * It seems hardly possible to take ‘ yad—tena’ here in the usual causal sense,—it is only because (or, inasmuch as) one obtains (one’s object) after going forwards that one goes to the western quarter. What is implied, in any case, is that first some hope, or desire, is conceived the accomplishment of which is only brought about by a forward movement, or by action; and that success in attaining the object sought for is followed by the conception of fresh desires. For the same force of ‘ yad—tena’ (when—then) see XI, 3, 3, 4-6. [44] Cc 18 SATAPATHA-BRAHMANA. obtains (his object) that he goes (back) to that (western) quarter; for they (the gods) made that (quarter to represent) hope. ‘Let us improve it from here!’ they said, and made it to be prosperity (or distinction), ‘May we see this prosperity !’ they said; and it became this earth, for this (earth) is indeed (the source of) prosperity; whence he who obtains most therefrom becomes the most prosperous. 24. They then beheld the northern quarter, and made it the waters. ‘Let us improve it from here!’ they said, and made it (to represent) the law, for the waters are the law: hence whenever the waters come (down) to this (terrestrial) world everything here comes to be in accordance with the law; but whenever there is drought, then the stronger seizes upon the weaker, for the waters are the law. 25. These then are eleven deities'—there are five fore-offerings, two butter-portions, the Svishéakrzt, and three after-offerings :— 26. These are eleven offerings,—it was, indeed, by these offerings that the gods gained these worlds, and these quarters; and in like manner does this (Sacrificer), by these offerings, gain these worlds, and these quarters. . 27. And the four Patntsamy4gas are the four intermediate quarters; and, indeed, it was by the four Patntsamyagas that the gods gained the intermediate quarters; and by means of them this (Sacrificer) now gains the intermediate quarters. * Viz. the four quarters and the objects enumerated as represented by them. oe XI KANDA, I ADHYAYA, 6 BRAHMANA, 32. 19 28. And as to the Id4,—thereby the gods gained food; and in like manner does this (Sacrificer) thereby gain food. This, then, is the completeness of the New and Full-moon sacrifices as regards the gods. 29. Now as to the body :—there are in man these five breathings, not including the eyes; they are the five fore-offerings, and the two butter-portions are the eyes.
2This, then, is the completeness of the New and Full-moon sacrifices as regards the gods. 29. Now as to the body :—there are in man these five breathings, not including the eyes; they are the five fore-offerings, and the two butter-portions are the eyes. .30. The Svishéakv7t is the same as this downward breathing ; and because he offers that (oblation), as it were, apart from the other oblations!, therefore all the breathings recoil from that breathing; and because for the Svish/akvzt he cuts portions from all the sacrificial dishes, therefore everything that enters these (channels of the other) breathings meets in (the channel of) that breathing. 31. The three after-offerings are the three male organs *; and that which is the chief after-offering is, as it were, the chief organ. ‘He should offer it without drawing breath®, they say, ‘for thus it becomes unfailing for him.’ 32. He may, however, draw breath once, for that (organ) has one joint; but if it were jointless, it 1 See I, 7, 3, 21, where I would now translate, He offers apart (sideways), as it were, from the other oblations,—the oblation to Agni Svish/akrit being poured out on the north side of the fire, so as not to come in contact with the chief oblations and the butterportions. * That is, including the testicles. * Or, rather,—at the third after-offering (viz. that to Agni Svishfakrit),—the Hotr? should (according to some authorities) pronounce the offering-formula, which is considerably longer than those of the two other offerings, without making a pause; whilst others allow him to pause once. C2 20 SATAPATHA-BRAHMANA, either would only stand erect, or it would hang down ; whilst now it both becomes erect and hangs down: he may therefore draw breath once. 33. The four Patnisamy4gas are the two arms (or front legs) and the two thighs—the support, in fact’; and the Id4 is this vital air (in the centre); and inasmuch as that (Id@4) is not offered in the fire, but remains as unburnt, therefore this (central) vital air is undivided. 34. The invitatory and offering-formulas are the bone, and the offering-material is the flesh. The invitatory and offering-formulas are (in) measured metre, whence the bones of a fat and a lean person are alike: but inasmuch as he takes now more, now less, offering-material, therefore the flesh of a fat person is fat, and the flesh of a lean person is lean. This sacrifice he performs to any deity he pleases and for whom there is a sacrificial dish. 35. Now, these are offerings from which nothing must be omitted ; but were one to omit anything of them, it would be as if he were to break off some limb, or knock out some (channel of the) vital air. Other oblations, indeed, are either added to or omitted. 36. These, then, are sixteen offerings, for man consists of sixteen parts, and the sacrifice is the Man (Purusha) : hence there are sixteen offerings. SEVENTH BRAHMANA.
3Other oblations, indeed, are either added to or omitted. 36. These, then, are sixteen offerings, for man consists of sixteen parts, and the sacrifice is the Man (Purusha) : hence there are sixteen offerings. SEVENTH BRAHMANA. 1. Now there, on the occasion of the entering on the fast, it is said *, ‘If he does not eat, he becomes a Bahudvayam firudvayam katvarah patnisamy4gah, atas te pratishshatmak4A ; ayam eva madhyamas prawa ida, Say. ® See I, 1, 1, 9. 10. XI KANDA, I ADHYAYA, 7 BRAHMANA, 4. 21 consecrated to the Fathers'; and if he does eat he eats whilst passing over the gods;’ and, in this respect, they lay down the rule, ‘Let him therefore eat what grows in the forest.’ 2. If he eats cultivated plants he eats the sacrificial essence of the offering-cake; and if he eats forest plants he eats the essence of the barhis?; and if he eats aught of trees he eats the essence of the fuel (for the sacrificial fire) ; and if he drinks milk he consumes the essence of the Sanndyya®; and if he drinks water he consumes the essence of the lustral waters‘; and if he eats nothing he becomes consecrated to the Fathers. 3. As to this they say, ‘ What course of procedure is there ?’ Well, let him, on those two nights (of full and new moon), himself offer the Agnihotra: inasmuch as, after offering, he takes food he does not become consecrated to the Fathers, for that (libation) ‘is an offering; and inasmuch as he performs that offering in his own self he does not eat of those sacrificial essences. 4. Now all the nights concentrate themselves in these two nights: all the nights of the waxing moon concentrate in the night of full moon, and all the nights of the waning moon concentrate in the night of new moon; and, verily, for him who, knowing this, offers (the Agnihotra) himself on the day of ' That is, he would be liable to die, and join the departed ancestors, * The layer of sacrificial grass spread on the Vedi, serving as a seat for the deities to whom offering is made. * For this dish, prepared of sweet and sour milk, and offered at the New-moon sacrifice, see part i, p. 178, note 4. * For the Pranit&z, see I, 1, 1, 12. 22 SATAPATHA-BRAHMAMNA. the entrance on the fast, offering is always made by himself}. Eicutu BrAHMANA. 1. Now, the gods and the Asuras, both of them sprung from Pragapati, once strove together. Then the Asuras, even through arrogance, thinking, ‘ Unto whom, forsooth, should we make offering?’ went on offering into their own mouths. They came to naught, even through arrogance: wherefore let no one be arrogant, for verily arrogance is the cause of ruin*. 2. But the gods went on offering unto one another. Pragdpati gave himself up to them, and the sacrifice became theirs ; for, indeed, the sacrifice is the food of the gods. 3. Having given himself up to the gods, he created that counterpart of himself, to wit, the sacrifice: whence people say, ‘ The sacrifice is Pragdpati;’ for he created it as a counterpart of himself.
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.
11 The particle ‘khalu’ might perhaps be rendered by ‘really,’ “ or—‘ could we but see it,’ ‘ were it but (really) visible to us.’ 2 That is, it was moved up to them. > See IV, 3, 4, 14. * It seems hardly possible to take ‘ yad—tena’ here in the usual causal sense,—it is only because (or, inasmuch as) one obtains (one’s object) after going forwards that one goes to the western quarter. What is implied, in any case, is that first some hope, or desire, is conceived the accomplishment of which is only brought about by a forward movement, or by action; and that success in attaining the object sought for is followed by the conception of fresh desires. For the same force of ‘ yad—tena’ (when—then) see XI, 3, 3, 4-6. [44] Cc 18 SATAPATHA-BRAHMANA. obtains (his object) that he goes (back) to that (western) quarter; for they (the gods) made that (quarter to represent) hope. ‘Let us improve it from here!’ they said, and made it to be prosperity (or distinction), ‘May we see this prosperity !’ they said; and it became this earth, for this (earth) is indeed (the source of) prosperity; whence he who obtains most therefrom becomes the most prosperous. 24. They then beheld the northern quarter, and made it the waters. ‘Let us improve it from here!’ they said, and made it (to represent) the law, for the waters are the law: hence whenever the waters come (down) to this (terrestrial) world everything here comes to be in accordance with the law; but whenever there is drought, then the stronger seizes upon the weaker, for the waters are the law. 25. These then are eleven deities'—there are five fore-offerings, two butter-portions, the Svishéakrzt, and three after-offerings :— 26. These are eleven offerings,—it was, indeed, by these offerings that the gods gained these worlds, and these quarters; and in like manner does this (Sacrificer), by these offerings, gain these worlds, and these quarters. . 27. And the four Patntsamy4gas are the four intermediate quarters; and, indeed, it was by the four Patntsamyagas that the gods gained the intermediate quarters; and by means of them this (Sacrificer) now gains the intermediate quarters. * Viz. the four quarters and the objects enumerated as represented by them. oe XI KANDA, I ADHYAYA, 6 BRAHMANA, 32. 19 28. And as to the Id4,—thereby the gods gained food; and in like manner does this (Sacrificer) thereby gain food. This, then, is the completeness of the New and Full-moon sacrifices as regards the gods. 29. Now as to the body :—there are in man these five breathings, not including the eyes; they are the five fore-offerings, and the two butter-portions are the eyes.
2This, then, is the completeness of the New and Full-moon sacrifices as regards the gods. 29. Now as to the body :—there are in man these five breathings, not including the eyes; they are the five fore-offerings, and the two butter-portions are the eyes. .30. The Svishéakv7t is the same as this downward breathing ; and because he offers that (oblation), as it were, apart from the other oblations!, therefore all the breathings recoil from that breathing; and because for the Svish/akvzt he cuts portions from all the sacrificial dishes, therefore everything that enters these (channels of the other) breathings meets in (the channel of) that breathing. 31. The three after-offerings are the three male organs *; and that which is the chief after-offering is, as it were, the chief organ. ‘He should offer it without drawing breath®, they say, ‘for thus it becomes unfailing for him.’ 32. He may, however, draw breath once, for that (organ) has one joint; but if it were jointless, it 1 See I, 7, 3, 21, where I would now translate, He offers apart (sideways), as it were, from the other oblations,—the oblation to Agni Svish/akrit being poured out on the north side of the fire, so as not to come in contact with the chief oblations and the butterportions. * That is, including the testicles. * Or, rather,—at the third after-offering (viz. that to Agni Svishfakrit),—the Hotr? should (according to some authorities) pronounce the offering-formula, which is considerably longer than those of the two other offerings, without making a pause; whilst others allow him to pause once. C2 20 SATAPATHA-BRAHMANA, either would only stand erect, or it would hang down ; whilst now it both becomes erect and hangs down: he may therefore draw breath once. 33. The four Patnisamy4gas are the two arms (or front legs) and the two thighs—the support, in fact’; and the Id4 is this vital air (in the centre); and inasmuch as that (Id@4) is not offered in the fire, but remains as unburnt, therefore this (central) vital air is undivided. 34. The invitatory and offering-formulas are the bone, and the offering-material is the flesh. The invitatory and offering-formulas are (in) measured metre, whence the bones of a fat and a lean person are alike: but inasmuch as he takes now more, now less, offering-material, therefore the flesh of a fat person is fat, and the flesh of a lean person is lean. This sacrifice he performs to any deity he pleases and for whom there is a sacrificial dish. 35. Now, these are offerings from which nothing must be omitted ; but were one to omit anything of them, it would be as if he were to break off some limb, or knock out some (channel of the) vital air. Other oblations, indeed, are either added to or omitted. 36. These, then, are sixteen offerings, for man consists of sixteen parts, and the sacrifice is the Man (Purusha) : hence there are sixteen offerings. SEVENTH BRAHMANA.
3Other oblations, indeed, are either added to or omitted. 36. These, then, are sixteen offerings, for man consists of sixteen parts, and the sacrifice is the Man (Purusha) : hence there are sixteen offerings. SEVENTH BRAHMANA. 1. Now there, on the occasion of the entering on the fast, it is said *, ‘If he does not eat, he becomes a Bahudvayam firudvayam katvarah patnisamy4gah, atas te pratishshatmak4A ; ayam eva madhyamas prawa ida, Say. ® See I, 1, 1, 9. 10. XI KANDA, I ADHYAYA, 7 BRAHMANA, 4. 21 consecrated to the Fathers'; and if he does eat he eats whilst passing over the gods;’ and, in this respect, they lay down the rule, ‘Let him therefore eat what grows in the forest.’ 2. If he eats cultivated plants he eats the sacrificial essence of the offering-cake; and if he eats forest plants he eats the essence of the barhis?; and if he eats aught of trees he eats the essence of the fuel (for the sacrificial fire) ; and if he drinks milk he consumes the essence of the Sanndyya®; and if he drinks water he consumes the essence of the lustral waters‘; and if he eats nothing he becomes consecrated to the Fathers. 3. As to this they say, ‘ What course of procedure is there ?’ Well, let him, on those two nights (of full and new moon), himself offer the Agnihotra: inasmuch as, after offering, he takes food he does not become consecrated to the Fathers, for that (libation) ‘is an offering; and inasmuch as he performs that offering in his own self he does not eat of those sacrificial essences. 4. Now all the nights concentrate themselves in these two nights: all the nights of the waxing moon concentrate in the night of full moon, and all the nights of the waning moon concentrate in the night of new moon; and, verily, for him who, knowing this, offers (the Agnihotra) himself on the day of ' That is, he would be liable to die, and join the departed ancestors, * The layer of sacrificial grass spread on the Vedi, serving as a seat for the deities to whom offering is made. * For this dish, prepared of sweet and sour milk, and offered at the New-moon sacrifice, see part i, p. 178, note 4. * For the Pranit&z, see I, 1, 1, 12. 22 SATAPATHA-BRAHMAMNA. the entrance on the fast, offering is always made by himself}. Eicutu BrAHMANA. 1. Now, the gods and the Asuras, both of them sprung from Pragapati, once strove together. Then the Asuras, even through arrogance, thinking, ‘ Unto whom, forsooth, should we make offering?’ went on offering into their own mouths. They came to naught, even through arrogance: wherefore let no one be arrogant, for verily arrogance is the cause of ruin*. 2. But the gods went on offering unto one another. Pragdpati gave himself up to them, and the sacrifice became theirs ; for, indeed, the sacrifice is the food of the gods. 3. Having given himself up to the gods, he created that counterpart of himself, to wit, the sacrifice: whence people say, ‘ The sacrifice is Pragdpati;’ for he created it as a counterpart of himself.
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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