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One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
13. 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. 4. By this (Full and New-moon) sacrifice he redeemed himself from the gods. Now when he (the Sacrificer) enters on the fast, he thereby gives himself up to the gods, even as Pragdpati thereby gave himself up to the gods. Let him therefore endeavour to pass that night (with his mind) completely restrained *, in the same way as he would 1 That is to say, even though on other nights the Agnihotra were performed for him by a priest, it would always count as being performed by himself. ® See V, 1, 1, 1.2. 5 Professor Delbrtick, Altind. Syntax, p. 350, takes this injunction, and apparently also the illustration, to refer to sexual intercourse. Cf. I, 1, 1, 11. XI KANDA, 2 ADHYAYA, 1 BRAHMANA, I. 23 proceed with (material for) an oblation, for he becomes an oblation to the gods. 5. And when (on the following day) he performs the sacrifice, then he redeems himself by sacrifice from the gods, even as Pragdpati thereby redeemed himself : when he takes out the material for (the chief) sacrificial dish, he redeems the sacrifice by the material for the sacrificial dish; the sacrificial dish (he redeems) by the invitatory formula, the invitatory formula by the portion cut (from the sacrificial dish), the portion by the offering-formula, the offeringformula by the Vasha¢-call, and the Vashaé-call_ by the oblation. His oblation itself is still unredeemed,— 6. And that sacrifice of his is like a tree with its top broken off. He redeems the oblation by the Anvaharya (mess of rice) 1; and because he thereby supplies (anv-4-harati) what is wanting in the sacrifice, therefore it is called Anvaharya. Thus, then, that entire sacrifice of his comes to be redeemed; and that sacrifice becomes the Sacrificer’s self in yonder world. And, verily, the Sacrificer who, knowing this, performs that (offering of) redemption comes into existence in yonder world with a complete body. Seconp ApuyAya. First BrAHMANA. 1. Verily, man is born thrice, namely in this way :—first he is born from his mother and father ; and when he to whom the sacrifice inclines performs offering he is born a second time; and when he dies, and they place him on the fire, and when he * See part i, p. 49, note 1. 24 SATAPATHA-BRAHMANA. thereupon comes into existence again, he is born a third time ;—wherefore they say, ‘Man is born thrice.’ 2. He (the Hotvz) recites those eleven kindlingverses 1.—there are these ten vital airs in man, and the body in which these vital airs are established is the eleventh,—so great, indeed, is man: he thus causes him to be born complete. And what comes after the kindling-verses that is the foundation: thus, having caused him to be born, he establishes him.
2And what comes after the kindling-verses that is the foundation: thus, having caused him to be born, he establishes him. 3. There are nine utterances of impulsion (or quickening) ?,—there are these nine vital airs in man: he thereby causes him to be born a second time; and the (Adhvaryv’s) call and (the Agntdhra’s) response ® are the foundation. And when there, on the occasion of the throwing‘ (of the grass-bunch 1 See part i, p. 95 seqq. * According to Sayana, this refers either to the formula by which the Adhvaryu calls on the Hotr? to recite the kindling-verses, and which, he says, consists of nine syllables (samidhyam4nay4nubrfhi); or to nine preliminary formulas (forming a nigada) pronounced by the Hotr? before the performance of the fore-offerings, see I, 5, 2, 1 seqq. These latter formulas are probably those intended by the author; the former formula being the less likely to be referred to, as, in its above form of nine syllables, it is indeed allowed to be used optionally by the Apastambastitra, but not by the authorities of the white Yagus, who use the formula ‘(Hotar) Agnaye samidhyamfn4y4nubrfihi;’ see Sat. Br. I, 3, 5, 2. 3. * Viz. the two calls—‘Om sravaya’ and ‘ Astu srausha/,’ see part i, p. 132, note. ‘ The word ‘srzshé’ usually means ‘creation,’ but in accordance with the primary meaning of the verb ‘srig,’ it apparently refers here (as Sayama seems to think) to the throwing of the anointed Prastara, as the representative of the Sacrificer, into the Ahavantya fire, thus insuring for the Sacrificer his despatch to, and renewed life in, the heavenly world. With reference to XI KANDA, 2 ADHYAYA, I BRAHMANA, 6. 25 into the fire), birth is spoken of, he thereby causes him to be born a third time: on this occasion the Patnisamyagas } are the foundation. 4. For thrice, indeed, man is born, and it is just in this way that he causes him to be born thrice from the sacrifice. Of those eleven (kindling-verses) he recites thrice the first and last :— 5. This makes fifteen kindling-verses,—there are two libations of ghee (A4gh4ra *), five fore-offerings, the Id4, three after-offerings, the Sdktavaka, and Samyorvaka *—that makes thirteen oblations. And when there, at the Patntsamzydgas, he takes up at the same time (the two spoons) ; and the Samish/ayagus * :— 6. That makes fifteen oblations:—for these fifteen oblations those fifteen kindling-verses (serve, as it were, as) invitatory formulas; and for these invitatory formulas these (serve as) offering-formulas—whatever formula (is used) there (at those oblations) and what Nigada (is used at the invocation of the Id4 ‘) that is of the form of offering-formulas. Thereby, then, those oblations of his come to be supplied with invitatory formulas through those kindling-verses ; and through those oblations those invitatory formulas come to be supplied with both offering-formulas and oblations.
3Thereby, then, those oblations of his come to be supplied with invitatory formulas through those kindling-verses ; and through those oblations those invitatory formulas come to be supplied with both offering-formulas and oblations. this throwing of the grass-bunch into the fire (I, 8, 3, 11 seq.; 9, 2,19) some of the Sftras use, indeed, the verb‘ srig,’ cf. Hillebrand, Das Altindische Neu- und Vollmondsopfer, p. 146. 1 See part i, p. 256 seqq. ® See part i, p. 124 seqq. 5 Part i, p. 236 seqq. * See I, 9, 2, 19; 25 seqq. 5 See part i, p. 222 seqq. 26 SATAPATHA-RRAHMANA, SEconD BRAHMANA. 1. He recites a gdyatrt invitatory formula’: the g4yatrt consisting of three feet, these worlds being three in number?, it is these worlds the gods thereby established. 2. He offers with a trish¢ubh (verse): the trish¢ubh consisting of four feet, and cattle being four-footed, it is cattle the gods thereby established in these established worlds. 3. The Vashaé-call consists of two syllables (vaushaf): man being two-footed, it is two-footed man they thereby established among the established cattle. 4. Two-footed man, then, is established here among cattle. In like manner this (Sacrificer) establishes thereby the worlds; and in the established worlds he establishes cattle, and among the established cattle he establishes himself: thus, indeed, is that man established among cattle, who, knowing this, offers sacrifice. 5. And when he offers, after the Vasha¢ has been uttered,—that Vashaé-call being yonder shining (sun), and he being the same as Death*—he thereby consecrates him (the Sacrificer) after death, and causes him to be born from out of it, and he is 1 The anuvaky&s recited prior to the principal oblations (pradh4na-havis) are in the g4yatrf metre ; whilst the yAgy4s (referred to in the next paragraph), at the end of which the Vaushas ! is uttered and the oblation poured into the fire, consist of trish/ubh verses ; ef. I, 7, 2, 15. 1 These inserted clauses with ‘vai’ supply the reason for what follows, not for what precedes, them. * See X, 5, 1, 4. XI KANDA, 2 ADHYAYA, 3 BRAHMANA, 3. 27 delivered from that death. And the sacrifice, indeed, becomes his body: thus, having become the sacrifice, he is delivered from that death, and all his chief offerings are thereby delivered from that death?. 6. And, verily, whatever offering he there performs, that offering becomes his body in yonder world; and when he who knows this departs this world then that offering, being behind him, calls out to him, ‘Come hither, here I am, thy body;’ and inasmuch as it calls out (invokes, 4hvayati), it is called ‘ 4huti’ (offering or invocation). Tuirp BRAHMANA. 1. Verily, in the beginning, this (universe) was the Brahman (neut.)* It created the gods; and, having created the gods, it made them ascend these worlds: Agni this (terrestrial) world, Vayu the air, and Sfarya the sky.
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.
13. 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. 4. By this (Full and New-moon) sacrifice he redeemed himself from the gods. Now when he (the Sacrificer) enters on the fast, he thereby gives himself up to the gods, even as Pragdpati thereby gave himself up to the gods. Let him therefore endeavour to pass that night (with his mind) completely restrained *, in the same way as he would 1 That is to say, even though on other nights the Agnihotra were performed for him by a priest, it would always count as being performed by himself. ® See V, 1, 1, 1.2. 5 Professor Delbrtick, Altind. Syntax, p. 350, takes this injunction, and apparently also the illustration, to refer to sexual intercourse. Cf. I, 1, 1, 11. XI KANDA, 2 ADHYAYA, 1 BRAHMANA, I. 23 proceed with (material for) an oblation, for he becomes an oblation to the gods. 5. And when (on the following day) he performs the sacrifice, then he redeems himself by sacrifice from the gods, even as Pragdpati thereby redeemed himself : when he takes out the material for (the chief) sacrificial dish, he redeems the sacrifice by the material for the sacrificial dish; the sacrificial dish (he redeems) by the invitatory formula, the invitatory formula by the portion cut (from the sacrificial dish), the portion by the offering-formula, the offeringformula by the Vasha¢-call, and the Vashaé-call_ by the oblation. His oblation itself is still unredeemed,— 6. And that sacrifice of his is like a tree with its top broken off. He redeems the oblation by the Anvaharya (mess of rice) 1; and because he thereby supplies (anv-4-harati) what is wanting in the sacrifice, therefore it is called Anvaharya. Thus, then, that entire sacrifice of his comes to be redeemed; and that sacrifice becomes the Sacrificer’s self in yonder world. And, verily, the Sacrificer who, knowing this, performs that (offering of) redemption comes into existence in yonder world with a complete body. Seconp ApuyAya. First BrAHMANA. 1. Verily, man is born thrice, namely in this way :—first he is born from his mother and father ; and when he to whom the sacrifice inclines performs offering he is born a second time; and when he dies, and they place him on the fire, and when he * See part i, p. 49, note 1. 24 SATAPATHA-BRAHMANA. thereupon comes into existence again, he is born a third time ;—wherefore they say, ‘Man is born thrice.’ 2. He (the Hotvz) recites those eleven kindlingverses 1.—there are these ten vital airs in man, and the body in which these vital airs are established is the eleventh,—so great, indeed, is man: he thus causes him to be born complete. And what comes after the kindling-verses that is the foundation: thus, having caused him to be born, he establishes him.
2And what comes after the kindling-verses that is the foundation: thus, having caused him to be born, he establishes him. 3. There are nine utterances of impulsion (or quickening) ?,—there are these nine vital airs in man: he thereby causes him to be born a second time; and the (Adhvaryv’s) call and (the Agntdhra’s) response ® are the foundation. And when there, on the occasion of the throwing‘ (of the grass-bunch 1 See part i, p. 95 seqq. * According to Sayana, this refers either to the formula by which the Adhvaryu calls on the Hotr? to recite the kindling-verses, and which, he says, consists of nine syllables (samidhyam4nay4nubrfhi); or to nine preliminary formulas (forming a nigada) pronounced by the Hotr? before the performance of the fore-offerings, see I, 5, 2, 1 seqq. These latter formulas are probably those intended by the author; the former formula being the less likely to be referred to, as, in its above form of nine syllables, it is indeed allowed to be used optionally by the Apastambastitra, but not by the authorities of the white Yagus, who use the formula ‘(Hotar) Agnaye samidhyamfn4y4nubrfihi;’ see Sat. Br. I, 3, 5, 2. 3. * Viz. the two calls—‘Om sravaya’ and ‘ Astu srausha/,’ see part i, p. 132, note. ‘ The word ‘srzshé’ usually means ‘creation,’ but in accordance with the primary meaning of the verb ‘srig,’ it apparently refers here (as Sayama seems to think) to the throwing of the anointed Prastara, as the representative of the Sacrificer, into the Ahavantya fire, thus insuring for the Sacrificer his despatch to, and renewed life in, the heavenly world. With reference to XI KANDA, 2 ADHYAYA, I BRAHMANA, 6. 25 into the fire), birth is spoken of, he thereby causes him to be born a third time: on this occasion the Patnisamyagas } are the foundation. 4. For thrice, indeed, man is born, and it is just in this way that he causes him to be born thrice from the sacrifice. Of those eleven (kindling-verses) he recites thrice the first and last :— 5. This makes fifteen kindling-verses,—there are two libations of ghee (A4gh4ra *), five fore-offerings, the Id4, three after-offerings, the Sdktavaka, and Samyorvaka *—that makes thirteen oblations. And when there, at the Patntsamzydgas, he takes up at the same time (the two spoons) ; and the Samish/ayagus * :— 6. That makes fifteen oblations:—for these fifteen oblations those fifteen kindling-verses (serve, as it were, as) invitatory formulas; and for these invitatory formulas these (serve as) offering-formulas—whatever formula (is used) there (at those oblations) and what Nigada (is used at the invocation of the Id4 ‘) that is of the form of offering-formulas. Thereby, then, those oblations of his come to be supplied with invitatory formulas through those kindling-verses ; and through those oblations those invitatory formulas come to be supplied with both offering-formulas and oblations.
3Thereby, then, those oblations of his come to be supplied with invitatory formulas through those kindling-verses ; and through those oblations those invitatory formulas come to be supplied with both offering-formulas and oblations. this throwing of the grass-bunch into the fire (I, 8, 3, 11 seq.; 9, 2,19) some of the Sftras use, indeed, the verb‘ srig,’ cf. Hillebrand, Das Altindische Neu- und Vollmondsopfer, p. 146. 1 See part i, p. 256 seqq. ® See part i, p. 124 seqq. 5 Part i, p. 236 seqq. * See I, 9, 2, 19; 25 seqq. 5 See part i, p. 222 seqq. 26 SATAPATHA-RRAHMANA, SEconD BRAHMANA. 1. He recites a gdyatrt invitatory formula’: the g4yatrt consisting of three feet, these worlds being three in number?, it is these worlds the gods thereby established. 2. He offers with a trish¢ubh (verse): the trish¢ubh consisting of four feet, and cattle being four-footed, it is cattle the gods thereby established in these established worlds. 3. The Vashaé-call consists of two syllables (vaushaf): man being two-footed, it is two-footed man they thereby established among the established cattle. 4. Two-footed man, then, is established here among cattle. In like manner this (Sacrificer) establishes thereby the worlds; and in the established worlds he establishes cattle, and among the established cattle he establishes himself: thus, indeed, is that man established among cattle, who, knowing this, offers sacrifice. 5. And when he offers, after the Vasha¢ has been uttered,—that Vashaé-call being yonder shining (sun), and he being the same as Death*—he thereby consecrates him (the Sacrificer) after death, and causes him to be born from out of it, and he is 1 The anuvaky&s recited prior to the principal oblations (pradh4na-havis) are in the g4yatrf metre ; whilst the yAgy4s (referred to in the next paragraph), at the end of which the Vaushas ! is uttered and the oblation poured into the fire, consist of trish/ubh verses ; ef. I, 7, 2, 15. 1 These inserted clauses with ‘vai’ supply the reason for what follows, not for what precedes, them. * See X, 5, 1, 4. XI KANDA, 2 ADHYAYA, 3 BRAHMANA, 3. 27 delivered from that death. And the sacrifice, indeed, becomes his body: thus, having become the sacrifice, he is delivered from that death, and all his chief offerings are thereby delivered from that death?. 6. And, verily, whatever offering he there performs, that offering becomes his body in yonder world; and when he who knows this departs this world then that offering, being behind him, calls out to him, ‘Come hither, here I am, thy body;’ and inasmuch as it calls out (invokes, 4hvayati), it is called ‘ 4huti’ (offering or invocation). Tuirp BRAHMANA. 1. Verily, in the beginning, this (universe) was the Brahman (neut.)* It created the gods; and, having created the gods, it made them ascend these worlds: Agni this (terrestrial) world, Vayu the air, and Sfarya the sky.
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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