Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1* See I, 7, 4, 10 seqq. > Instead of ‘visham,’ the MS. of S4yana’s commentary reads ‘dvishan’ (hater, enemy), which is explained as meaning ‘ satrv-. buddhi’; the ‘cutting out’ of the fore-portion being compared with the annihilation of enemies (satrunirasanartham),—all this is, however, manifestly fanciful. What is intended would seem to be the poison (real or figurative) caused by the enemies’ (or Rudra’s, or Varuna’s) shafts, in accordance with the myth regarding Pragdpati and his daughter, J, 7, 4, 1 seqq. ‘ Literally, what was pierced (by an arrow), cf. I, 7, 4, 3. 9. XI KANDA, 2 ADHYAYA, 6 BRAHMAMA, 12. 37 let him know that, as there they cut out what was injured in Pragdpati, so they now cut out what in him is clogged and hardened and affected by Varuxa. 8. The Id@4, indeed, is the belly: even as there, at (the invocation of) the Id4' they cut off portions (and put them) together, so now food of all kinds is put together in the belly. 9. The three after-offerings are these its three downward breathings ; and the Siktavaka and Samyorvaka its arms (or fore-feet); the four Patntsamyagas the four supports—the two thighs and the two knee-bones; and the Samish/ayagus is the two (hind) feet. 10. These are twenty-one offerings;—two libations of ghee, five fore-offerings, two butter-portions, and Agni’s cake: this makes ten; Agni and Soma’s lowvoiced offering, Agni and Soma’s cake, the Agni Svishéakvzt, the I4, three after-offerings, the Sdktavaka, the Samyorvaka, further his seizing (the two spoons) at the same time there at the Patnisamyagas*, and (last) the Samish¢ayagus. 11. These are twenty-one offerings,—there are twelve months and five seasons in a year ; and three worlds—that makes twenty; and yonder burning (sun) is the twenty-first—that is the goal *, that the resting-place : he thus reaches that goal, that restingplace. 12, Now, as to this Arumi said, ‘Every halfmonth, indeed, I become a sharer of the same world with yonder sun: that is the perfection of the Full and New-moon sacrifices which I know.’ ' See I, 8, 1, 12 seqq. * See I, 9, 2, 19. * Saisha sQryar(paiva gatih gantavyabhimiA; eshaiva pratish¢h& kritenaphalasyastrayah, Say. 38 SATAPATHA-BRAHMANA. 13. As to this they ask, ‘Who is the better one, the self-offerer, or the god-offerer ?’ Let him say, ‘ The self-offerer ;’ for a self-offerer, doubtless, is he who knows, ‘ This my (new) body is formed by that (body of Yagfa, the sacrifice), this my (new) body is procured! thereby. And even as a snake frees itself from its skin, so does he free himself from his mortal body, from sin; and made up of the Az, the Yagus, the Saman, and of offerings, does he pass on to the heavenly world.
2thereby. And even as a snake frees itself from its skin, so does he free himself from his mortal body, from sin; and made up of the Az, the Yagus, the Saman, and of offerings, does he pass on to the heavenly world. 14. And a god-offerer, doubtless, is he who knows, ‘I am now offering sacrifice to the gods, I am serving the gods,’-—such a one is like an inferior who brings tribute to his superior, or like a man of the people who brings tribute to the king: verily, he does not win such a place (in heaven) as the other. SeventH BrAHMANA, 1. The Sacrifice is the Year ; and, verily, sacrifice is offered at the end of the year of him whoso knows that the sacrifice is the year; and all that is done in the year comes to be gained, secured, and won for him. 2. The officiating priests are the seasons; and, verily, sacrifice is offered at the end of the seasons of him whoso knows that the officiating priests are the seasons; and all that is done in the seasons comes to be gained, secured, and won for him. 3. The oblations are the months; and, verily, sacrifice is offered at the end of the months of him whoso knows that the oblations are the months; ' Upadhiyate upasth&pyate, Say. XI KANDA, 2 ADHYAYA, 7 BRAHMANA, 8. 39 and all that is done in the months comes to be gained, secured, and won for him. 4. The oblation-vessels are the half-months; and, verily, sacrifice is offered at the end of the halfmonths of him whoso knows that the oblation-vessels are the half-months; and all that is done in the half-months comes to be gained, secured, and won for him. 5. The two attendants! are the day and night; and, verily, sacrifice is offered at the end of the day and night of him whoso knows that the two attendants are the day and night; and all that is done in the day and night comes to be gained, secured, and won for him. 6. The first kindling-verse is this (earth), the second the fire, the third the wind, the fourth the air, the fifth the sky, the sixth the sun, the seventh the moon, the eighth the mind, the ninth speech, the tenth fervid devotion, and the eleventh the Brahman; for it is these that kindle all this (universe), and by them all this (universe) is kindled, whence they are called kindling-verses. 7. Thrice he recites the first (kindling-verse) : by reciting it the first time he gains the eastern region, by the second time he gains the southern region, and by the third time he gains the upper region. 8. And thrice he recites the last(verse): by reciting it the first time he gains the western region, by the second time he gains the northern region, by the third time he gains this same (earth as a) resting-place ; 1 Sdayana seems to take the two attendants (pariveshérf, preparers or servers-up of food) to mean the pair of fire-tongs (dhr#shé’) :— ye pariveshava-sddhane dhrish/f tayor ahorAtrabuddhim vidhatte. 40 SATAPATHA-BRAHMAMNA. and by those (kindling-verses) he thus gains these worlds, and these regions.
340 SATAPATHA-BRAHMAMNA. and by those (kindling-verses) he thus gains these worlds, and these regions. g. The first libation of ghee is the sacred law, and the second the truth; and, verily, he secures for himself law and truth, and whatsoever is to be gained by law and truth all that he now gains. 10. The first fore-offering is brilliance, the second honour, the third fame, the fourth holy lustre, the fifth food (prosperity). 11. After the first fore-offering let him utter (the anumantraza'), ‘May I become bDrilliant;’ after the second, ‘May I become honoured ;’ after the third, ‘May I become glorious;’ after the fourth, “May I become endowed with holy lustre ;’ after the fifth, ‘May I become prosperous ;’—and, verily, whosoever knows this becomes brilliant, and honoured, and glorious, and endowed with holy lustre, and prosperous. 12. Now, Svetaketu Aruxzeya®, who knew this, said once, ‘To him who will thus know that glory of the fore-offerings, people will in days to come be flocking from all sides as if wishing to see some great serpent.’ 13. The first butter-portion, doubtless, is the past, and the second the future: verily, he secures for himself both the past and the future; and whatever is to be gained by the past and the future, all that he now gains. 1 Each of the offering-formulas of the Prayagas has after it the anumantrana ‘might is speech, might is energy, in me the inbreathing and off-breathing ;’ which, according to our paragraph (and Ka&ty. III, 3, 5), is to be supplemented by these special prayers, 3 See X, 3, 4, 1, with note. XI KANDA, 2 ADHYAYA, 7 BRAHMAMNA, 18. 4! 14. The cake offered to Agni is the Brahman (priesthood); and, verily, whosoever knows Agni’s cake to be the priesthood secures for himself the priesthood ; and whatever is to be gained by the priesthood all that he now gains. 15. The low-voiced offering is the Kshatra (nobility); and, verily, whosoever knows the low-voiced offering to be the nobility secures for himself the nobility ; and whatever is to be gained by the nobility all that he now gains. And inasmuch as some perform the low-voiced offering, and others do not, therefore people speak (give information) to the noble both in a loud voice and in a low voice. 16. The second cake is the Vis (people); and, verily, whosoever knows the second cake to be the people secures for himself the people; and whatever is to be gained by the people all that he gains. And inasmuch as Agni’s cake and the low-voiced offering come first therefore the priesthood and nobility are established upon the people. 17. The Sannayya! is royal dignity; and, verily, whosoever knows the Sannayya to be royal dignity secures for himself royal dignity ; and whatever is to be gained by royal dignity all that he gains. And inasmuch as some pour (sweet and sour milk) together®, and others do not, therefore the royal dignity both (combines) together and (keeps) asunder’.
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* See I, 7, 4, 10 seqq. > Instead of ‘visham,’ the MS. of S4yana’s commentary reads ‘dvishan’ (hater, enemy), which is explained as meaning ‘ satrv-. buddhi’; the ‘cutting out’ of the fore-portion being compared with the annihilation of enemies (satrunirasanartham),—all this is, however, manifestly fanciful. What is intended would seem to be the poison (real or figurative) caused by the enemies’ (or Rudra’s, or Varuna’s) shafts, in accordance with the myth regarding Pragdpati and his daughter, J, 7, 4, 1 seqq. ‘ Literally, what was pierced (by an arrow), cf. I, 7, 4, 3. 9. XI KANDA, 2 ADHYAYA, 6 BRAHMAMA, 12. 37 let him know that, as there they cut out what was injured in Pragdpati, so they now cut out what in him is clogged and hardened and affected by Varuxa. 8. The Id@4, indeed, is the belly: even as there, at (the invocation of) the Id4' they cut off portions (and put them) together, so now food of all kinds is put together in the belly. 9. The three after-offerings are these its three downward breathings ; and the Siktavaka and Samyorvaka its arms (or fore-feet); the four Patntsamyagas the four supports—the two thighs and the two knee-bones; and the Samish/ayagus is the two (hind) feet. 10. These are twenty-one offerings;—two libations of ghee, five fore-offerings, two butter-portions, and Agni’s cake: this makes ten; Agni and Soma’s lowvoiced offering, Agni and Soma’s cake, the Agni Svishéakvzt, the I4, three after-offerings, the Sdktavaka, the Samyorvaka, further his seizing (the two spoons) at the same time there at the Patnisamyagas*, and (last) the Samish¢ayagus. 11. These are twenty-one offerings,—there are twelve months and five seasons in a year ; and three worlds—that makes twenty; and yonder burning (sun) is the twenty-first—that is the goal *, that the resting-place : he thus reaches that goal, that restingplace. 12, Now, as to this Arumi said, ‘Every halfmonth, indeed, I become a sharer of the same world with yonder sun: that is the perfection of the Full and New-moon sacrifices which I know.’ ' See I, 8, 1, 12 seqq. * See I, 9, 2, 19. * Saisha sQryar(paiva gatih gantavyabhimiA; eshaiva pratish¢h& kritenaphalasyastrayah, Say. 38 SATAPATHA-BRAHMANA. 13. As to this they ask, ‘Who is the better one, the self-offerer, or the god-offerer ?’ Let him say, ‘ The self-offerer ;’ for a self-offerer, doubtless, is he who knows, ‘ This my (new) body is formed by that (body of Yagfa, the sacrifice), this my (new) body is procured! thereby. And even as a snake frees itself from its skin, so does he free himself from his mortal body, from sin; and made up of the Az, the Yagus, the Saman, and of offerings, does he pass on to the heavenly world.
2thereby. And even as a snake frees itself from its skin, so does he free himself from his mortal body, from sin; and made up of the Az, the Yagus, the Saman, and of offerings, does he pass on to the heavenly world. 14. And a god-offerer, doubtless, is he who knows, ‘I am now offering sacrifice to the gods, I am serving the gods,’-—such a one is like an inferior who brings tribute to his superior, or like a man of the people who brings tribute to the king: verily, he does not win such a place (in heaven) as the other. SeventH BrAHMANA, 1. The Sacrifice is the Year ; and, verily, sacrifice is offered at the end of the year of him whoso knows that the sacrifice is the year; and all that is done in the year comes to be gained, secured, and won for him. 2. The officiating priests are the seasons; and, verily, sacrifice is offered at the end of the seasons of him whoso knows that the officiating priests are the seasons; and all that is done in the seasons comes to be gained, secured, and won for him. 3. The oblations are the months; and, verily, sacrifice is offered at the end of the months of him whoso knows that the oblations are the months; ' Upadhiyate upasth&pyate, Say. XI KANDA, 2 ADHYAYA, 7 BRAHMANA, 8. 39 and all that is done in the months comes to be gained, secured, and won for him. 4. The oblation-vessels are the half-months; and, verily, sacrifice is offered at the end of the halfmonths of him whoso knows that the oblation-vessels are the half-months; and all that is done in the half-months comes to be gained, secured, and won for him. 5. The two attendants! are the day and night; and, verily, sacrifice is offered at the end of the day and night of him whoso knows that the two attendants are the day and night; and all that is done in the day and night comes to be gained, secured, and won for him. 6. The first kindling-verse is this (earth), the second the fire, the third the wind, the fourth the air, the fifth the sky, the sixth the sun, the seventh the moon, the eighth the mind, the ninth speech, the tenth fervid devotion, and the eleventh the Brahman; for it is these that kindle all this (universe), and by them all this (universe) is kindled, whence they are called kindling-verses. 7. Thrice he recites the first (kindling-verse) : by reciting it the first time he gains the eastern region, by the second time he gains the southern region, and by the third time he gains the upper region. 8. And thrice he recites the last(verse): by reciting it the first time he gains the western region, by the second time he gains the northern region, by the third time he gains this same (earth as a) resting-place ; 1 Sdayana seems to take the two attendants (pariveshérf, preparers or servers-up of food) to mean the pair of fire-tongs (dhr#shé’) :— ye pariveshava-sddhane dhrish/f tayor ahorAtrabuddhim vidhatte. 40 SATAPATHA-BRAHMAMNA. and by those (kindling-verses) he thus gains these worlds, and these regions.
340 SATAPATHA-BRAHMAMNA. and by those (kindling-verses) he thus gains these worlds, and these regions. g. The first libation of ghee is the sacred law, and the second the truth; and, verily, he secures for himself law and truth, and whatsoever is to be gained by law and truth all that he now gains. 10. The first fore-offering is brilliance, the second honour, the third fame, the fourth holy lustre, the fifth food (prosperity). 11. After the first fore-offering let him utter (the anumantraza'), ‘May I become bDrilliant;’ after the second, ‘May I become honoured ;’ after the third, ‘May I become glorious;’ after the fourth, “May I become endowed with holy lustre ;’ after the fifth, ‘May I become prosperous ;’—and, verily, whosoever knows this becomes brilliant, and honoured, and glorious, and endowed with holy lustre, and prosperous. 12. Now, Svetaketu Aruxzeya®, who knew this, said once, ‘To him who will thus know that glory of the fore-offerings, people will in days to come be flocking from all sides as if wishing to see some great serpent.’ 13. The first butter-portion, doubtless, is the past, and the second the future: verily, he secures for himself both the past and the future; and whatever is to be gained by the past and the future, all that he now gains. 1 Each of the offering-formulas of the Prayagas has after it the anumantrana ‘might is speech, might is energy, in me the inbreathing and off-breathing ;’ which, according to our paragraph (and Ka&ty. III, 3, 5), is to be supplemented by these special prayers, 3 See X, 3, 4, 1, with note. XI KANDA, 2 ADHYAYA, 7 BRAHMAMNA, 18. 4! 14. The cake offered to Agni is the Brahman (priesthood); and, verily, whosoever knows Agni’s cake to be the priesthood secures for himself the priesthood ; and whatever is to be gained by the priesthood all that he now gains. 15. The low-voiced offering is the Kshatra (nobility); and, verily, whosoever knows the low-voiced offering to be the nobility secures for himself the nobility ; and whatever is to be gained by the nobility all that he now gains. And inasmuch as some perform the low-voiced offering, and others do not, therefore people speak (give information) to the noble both in a loud voice and in a low voice. 16. The second cake is the Vis (people); and, verily, whosoever knows the second cake to be the people secures for himself the people; and whatever is to be gained by the people all that he gains. And inasmuch as Agni’s cake and the low-voiced offering come first therefore the priesthood and nobility are established upon the people. 17. The Sannayya! is royal dignity; and, verily, whosoever knows the Sannayya to be royal dignity secures for himself royal dignity ; and whatever is to be gained by royal dignity all that he gains. And inasmuch as some pour (sweet and sour milk) together®, and others do not, therefore the royal dignity both (combines) together and (keeps) asunder’.
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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