Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Tuirp 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. 2. And the deities who are above these he made ascend the worlds which are above these; and, indeed, just as these (three) worlds and these (three) deities are manifest, so are those (higher) worlds and those (higher) deities manifest—(the worlds) which he made those deities ascend. 3. Then the Brahman itself went up to the sphere beyond. Having gone up to the sphere beyond, it considered, ‘How can I descend again into these worlds?’ It then descended again by means of these two—Form and Name. Whatever has a name, 1} Viz. inasmuch as the oblation is made with the Vasha/. ? On this speculative myth, see John Muir, Orig. S. Texts, vol. v, Pp. 387-89. 28 SATAPATHA-BRAHMANA. that is name; and that again which has no name, and which one knows by its form, ‘This is (of a certain) form,’ that is form: as far as there are Form and Name so far, indeed, extends this (universe). 4. These, indeed, are the two great forces of the Brahman; and, verily, he who knows ‘these two . great forces of the Brahman becomes himself a great force. 5: These, indeed, are the two great manifestations! of the Brahman; and, verily, he who knows these two great manifestations of the Brahman becomes himself a great manifestation. One of these two is the greater, namely Form; for whatever is Name, is indeed Form; and, verily, he who knows the greater of these two, becomes greater than he whom he wishes to surpass in greatness. 6. In the beginning, indeed, the gods were mortal, and only when they had become possessed? of the Brahman they were immortal. Now, when he makes the libation to Mind *—form being mind, inasmuch as it is by mind that one knows, ‘ This is form’— | he thereby obtains Form; and when he makes the libation to Speech—name being speech, inasmuch as it is by speech that he seizes (mentions) the name—he thereby obtains Name ;—as far as there are Form and Name, so far, indeed, extends this whole (universe): all this he obtains; and—the ! Or, phantasmagories, illusive representations. * The use of ‘4p’ with the instrumental (brahman& &puA) is peculiar,—brahman4 vy4pté4, Say. 5 The two libations (a4ghfra) of ghee, forming the first oblations of an ish, made on the newly kindled fire, are offered to Mind and Speech respectively ; cf. part i, p. 124 seqq. x1 KAwpDA, 2 ADHYAYA, 3 BRAHMANA, 9. 29 all being the imperishable—imperishable merit and the imperishable world thus accrue to him.
2part i, p. 124 seqq. x1 KAwpDA, 2 ADHYAYA, 3 BRAHMANA, 9. 29 all being the imperishable—imperishable merit and the imperishable world thus accrue to him. 7. There, on the occasion of the offering to Agni, it has been told how the sacrifice then pleased the Rishis, and how they performed it. Now, when the Azshis were performing the sacrifice, the Gandharvas came nigh to them. They looked on, thinking, ‘Here, surely, they have done too much, —here they have done too little.’ And when their sacrifice was completed, they pointed it out to them, saying, ‘Here, surely, ye have done too much,— here ye have done too little.’ 8. Now, wherever they had done too much it was like a hill; and wherever they had done too little it was like a pit. 9. Now, when he pronounces the Samyos (allhail and blessing), he touches (the earth*) with (Vag. S. II, 19), ‘O Sacrifice, homage be unto thee: mayest thou complete thy course up to the success of the sacrifice and up to mine own right offering!’ Wherever (in the course of the sacrifice) he has committed any excess, he makes amends for it by doing homage ; and wherever he has left anything defective, it ceases to be defective by his saying, ‘up to. In saying, ‘Mayest thou complete thy course up to the success of the sacrifice;—success being whatever in the sacrifice is neither defective nor excessive— he thereby makes amends for both of these (mistakes); and in saying, ‘Mayest thou complete thy 1 Sayama explains this by ‘4dh4nakaraze’; but the passage referred to occurs I, 6, 2, 3. 4, in connection with the first butterportion (A4gyabh4ga), that of Agni. * Or, perhaps, the altar; see I, 9, 1, 29. a a ee 30 SATAPATHA-BRAHMANA, course up to mine own right offering, —right offering being whatever in the sacrifice is neither defective nor excessive—he thereby also makes amends for both of these (mistakes); and thus that sacrifice of his comes to be performed as one that is neither defective nor excessive by whosoever, knowing this, thus touches (the earth): let him therefore touch it just in this way. But, indeed, those Gandharvas were Yavamdn (rich in barley), the winnowing-basket; Uddalavan (rich in paspalum frumentaceum), husbandry; and Antarvén (the pregnant), grain}, Fourty BRAHMANA. 1. The full moon, doubtless, is the same as that burning (sun), for he, indeed, is full day by day; and the new moon (darsa) is the same as the moon, for he appears (dars), as it were. 2. But they also say inversely, ‘The full moon is the same as the moon, for after the filling up of the latter there is the night of full moon ;’ and the new moon (darsa) is the same as that burning (sun), for the latter appears, as it were. 3. The full moon, indeed, is this (earth), for she is, as it were, full; and the new moon is yonder sky, for yonder sky appears (or, is seen), as it were. 4. The full moon, indeed, is the night, for this
33. The full moon, indeed, is this (earth), for she is, as it were, full; and the new moon is yonder sky, for yonder sky appears (or, is seen), as it were. 4. The full moon, indeed, is the night, for this 1 On these names, Saéyama merely remarks,—te gandharvas sQrpadibhavam 4pann4 babhfivu/, yavamfn ity&dy&s teshim samgitih.—Mahidhara, on the other hand, on V4g. S. II, 19, makes them to be five names, Yavamat, Sarpa (n.), Uddalavat, Krishi (f.), and Dh4ndntarvat. This is very improbable ; the last name, especially, being accented on the first syllable, showing it to be two words. XI KANDA, 2 ADHYAYA, 4 BRAHMANA, 8. 31 night is, as it were, full; and the new moon is the day, for this day appears, as it were. This, then, is the theory regarding the full and new moon in respect of the gods. 5. Then as to the body. The full moon is the up-breathing, for it is by the up-breathing? that this man is, as it were, filled; and the new moon is the out (and in)-breathing *, for this out-breathing appears, as it were: thus, the full and new moon are these two, the eater and the giver of food. 6. The out (and in)-breathing (the mouth) is the eater of food, for by means of the out (and in)breathing this food is eaten; and the up-breathing is the giver of food, for by the up-breathing® this food is given to him. 7. The full moon is the mind, for full, as it were, is this mind; and the new moon is speech, for this speech appears, as it were. Thus these two are clearly the full and new moon, as regards the body ; and inasmuch as on the day of fasting he eats the (food) suitable for eating on the vow, he thereby clearly gratifies these two in regard to the body; and on the morrow (he gratifies them) as gods by sacrifice. 8. As to this they say,—‘ Seeing that no offeringmaterial is taken out “for the full moon,” nor any offering-material “for the new moon,” and seeing that he does not say, “ Recite the invitatory formula for the full moon,” nor “ Recite the invitatory for- 1 The ud4na is explained by Séyana as the breath passing (up into the head, and) through the nose. 2 The prdza is the breath of the mouth. * That is, by (the vital air of) the head (hence of the eyes, ears, &c.). 32 SATAPATHA-BRAHMANA. mula for the new moon;” nor “ Recite the offeringformula for the full moon,” nor “ Recite the offeringformula for the new moon,” how, then, is offering made to this full and new moon?’ Well, when he makes a libation of ghee to the Mind—the full moon being the Mind—he thereby makes offering to the full moon; and when he makes a libation of ghee to Speech—the new moon being Speech —he thereby makes offering to the new moon: and thus offering is made by him to the full and new moon.
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.
1Tuirp 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. 2. And the deities who are above these he made ascend the worlds which are above these; and, indeed, just as these (three) worlds and these (three) deities are manifest, so are those (higher) worlds and those (higher) deities manifest—(the worlds) which he made those deities ascend. 3. Then the Brahman itself went up to the sphere beyond. Having gone up to the sphere beyond, it considered, ‘How can I descend again into these worlds?’ It then descended again by means of these two—Form and Name. Whatever has a name, 1} Viz. inasmuch as the oblation is made with the Vasha/. ? On this speculative myth, see John Muir, Orig. S. Texts, vol. v, Pp. 387-89. 28 SATAPATHA-BRAHMANA. that is name; and that again which has no name, and which one knows by its form, ‘This is (of a certain) form,’ that is form: as far as there are Form and Name so far, indeed, extends this (universe). 4. These, indeed, are the two great forces of the Brahman; and, verily, he who knows ‘these two . great forces of the Brahman becomes himself a great force. 5: These, indeed, are the two great manifestations! of the Brahman; and, verily, he who knows these two great manifestations of the Brahman becomes himself a great manifestation. One of these two is the greater, namely Form; for whatever is Name, is indeed Form; and, verily, he who knows the greater of these two, becomes greater than he whom he wishes to surpass in greatness. 6. In the beginning, indeed, the gods were mortal, and only when they had become possessed? of the Brahman they were immortal. Now, when he makes the libation to Mind *—form being mind, inasmuch as it is by mind that one knows, ‘ This is form’— | he thereby obtains Form; and when he makes the libation to Speech—name being speech, inasmuch as it is by speech that he seizes (mentions) the name—he thereby obtains Name ;—as far as there are Form and Name, so far, indeed, extends this whole (universe): all this he obtains; and—the ! Or, phantasmagories, illusive representations. * The use of ‘4p’ with the instrumental (brahman& &puA) is peculiar,—brahman4 vy4pté4, Say. 5 The two libations (a4ghfra) of ghee, forming the first oblations of an ish, made on the newly kindled fire, are offered to Mind and Speech respectively ; cf. part i, p. 124 seqq. x1 KAwpDA, 2 ADHYAYA, 3 BRAHMANA, 9. 29 all being the imperishable—imperishable merit and the imperishable world thus accrue to him.
2part i, p. 124 seqq. x1 KAwpDA, 2 ADHYAYA, 3 BRAHMANA, 9. 29 all being the imperishable—imperishable merit and the imperishable world thus accrue to him. 7. There, on the occasion of the offering to Agni, it has been told how the sacrifice then pleased the Rishis, and how they performed it. Now, when the Azshis were performing the sacrifice, the Gandharvas came nigh to them. They looked on, thinking, ‘Here, surely, they have done too much, —here they have done too little.’ And when their sacrifice was completed, they pointed it out to them, saying, ‘Here, surely, ye have done too much,— here ye have done too little.’ 8. Now, wherever they had done too much it was like a hill; and wherever they had done too little it was like a pit. 9. Now, when he pronounces the Samyos (allhail and blessing), he touches (the earth*) with (Vag. S. II, 19), ‘O Sacrifice, homage be unto thee: mayest thou complete thy course up to the success of the sacrifice and up to mine own right offering!’ Wherever (in the course of the sacrifice) he has committed any excess, he makes amends for it by doing homage ; and wherever he has left anything defective, it ceases to be defective by his saying, ‘up to. In saying, ‘Mayest thou complete thy course up to the success of the sacrifice;—success being whatever in the sacrifice is neither defective nor excessive— he thereby makes amends for both of these (mistakes); and in saying, ‘Mayest thou complete thy 1 Sayama explains this by ‘4dh4nakaraze’; but the passage referred to occurs I, 6, 2, 3. 4, in connection with the first butterportion (A4gyabh4ga), that of Agni. * Or, perhaps, the altar; see I, 9, 1, 29. a a ee 30 SATAPATHA-BRAHMANA, course up to mine own right offering, —right offering being whatever in the sacrifice is neither defective nor excessive—he thereby also makes amends for both of these (mistakes); and thus that sacrifice of his comes to be performed as one that is neither defective nor excessive by whosoever, knowing this, thus touches (the earth): let him therefore touch it just in this way. But, indeed, those Gandharvas were Yavamdn (rich in barley), the winnowing-basket; Uddalavan (rich in paspalum frumentaceum), husbandry; and Antarvén (the pregnant), grain}, Fourty BRAHMANA. 1. The full moon, doubtless, is the same as that burning (sun), for he, indeed, is full day by day; and the new moon (darsa) is the same as the moon, for he appears (dars), as it were. 2. But they also say inversely, ‘The full moon is the same as the moon, for after the filling up of the latter there is the night of full moon ;’ and the new moon (darsa) is the same as that burning (sun), for the latter appears, as it were. 3. The full moon, indeed, is this (earth), for she is, as it were, full; and the new moon is yonder sky, for yonder sky appears (or, is seen), as it were. 4. The full moon, indeed, is the night, for this
33. The full moon, indeed, is this (earth), for she is, as it were, full; and the new moon is yonder sky, for yonder sky appears (or, is seen), as it were. 4. The full moon, indeed, is the night, for this 1 On these names, Saéyama merely remarks,—te gandharvas sQrpadibhavam 4pann4 babhfivu/, yavamfn ity&dy&s teshim samgitih.—Mahidhara, on the other hand, on V4g. S. II, 19, makes them to be five names, Yavamat, Sarpa (n.), Uddalavat, Krishi (f.), and Dh4ndntarvat. This is very improbable ; the last name, especially, being accented on the first syllable, showing it to be two words. XI KANDA, 2 ADHYAYA, 4 BRAHMANA, 8. 31 night is, as it were, full; and the new moon is the day, for this day appears, as it were. This, then, is the theory regarding the full and new moon in respect of the gods. 5. Then as to the body. The full moon is the up-breathing, for it is by the up-breathing? that this man is, as it were, filled; and the new moon is the out (and in)-breathing *, for this out-breathing appears, as it were: thus, the full and new moon are these two, the eater and the giver of food. 6. The out (and in)-breathing (the mouth) is the eater of food, for by means of the out (and in)breathing this food is eaten; and the up-breathing is the giver of food, for by the up-breathing® this food is given to him. 7. The full moon is the mind, for full, as it were, is this mind; and the new moon is speech, for this speech appears, as it were. Thus these two are clearly the full and new moon, as regards the body ; and inasmuch as on the day of fasting he eats the (food) suitable for eating on the vow, he thereby clearly gratifies these two in regard to the body; and on the morrow (he gratifies them) as gods by sacrifice. 8. As to this they say,—‘ Seeing that no offeringmaterial is taken out “for the full moon,” nor any offering-material “for the new moon,” and seeing that he does not say, “ Recite the invitatory formula for the full moon,” nor “ Recite the invitatory for- 1 The ud4na is explained by Séyana as the breath passing (up into the head, and) through the nose. 2 The prdza is the breath of the mouth. * That is, by (the vital air of) the head (hence of the eyes, ears, &c.). 32 SATAPATHA-BRAHMANA. mula for the new moon;” nor “ Recite the offeringformula for the full moon,” nor “ Recite the offeringformula for the new moon,” how, then, is offering made to this full and new moon?’ Well, when he makes a libation of ghee to the Mind—the full moon being the Mind—he thereby makes offering to the full moon; and when he makes a libation of ghee to Speech—the new moon being Speech —he thereby makes offering to the new moon: and thus offering is made by him to the full and new moon.
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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