Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1And inasmuch as some pour (sweet and sour milk) together®, and others do not, therefore the royal dignity both (combines) together and (keeps) asunder’. 18, The Svish¢akvtt is fervid devotion ; and, verily, whosoever knows the Svishfakrzt to be fervid devo- 1 For this sacrificial dish of the New-moon sacrifice, prepared from fresh milk and sour curds, see part i, p. 178, note 4. ? That is, they prepare the Sanndyya. * That is to say, different kings either combine or keep separate from each other. , 42 SATAPATHA-BRAHMANA. tion secures for himself fervid devotion; and whatever is to be gained by fervid devotion all that he now gains, 19. The fore-portion is the place (in heaven); and, verily, whosoever knows the fore-portion to be the place (in heaven) secures for himself the place (in heaven); and whatever is to be gained by the place (in heaven) all that he now gains; and, indeed, he does not by ever so little fall from his place, for it is by ever so little that in yonder world men fall from their place; and whosoever knows this does not fall from his place however much evil he may have done. 20. The I¢4 is faith ; and, verily, whosoever knows the IdA to be faith secures for himself faith, and whatever is to be gained by faith all that he now gains, 21. The first after-offering is the thunderbolt, the second the hail-stone, the third the (heavenly) firebrand (meteor). 22. After the first after-offering let him utter (the anumantraza), ‘O thunderbolt, smite N. N.!’ (naming) him whom he hates; after the second, ‘O hail-stone, smite N.N.!’ after the third, ‘ O firebrand, smite N. N.!’ 23. And if such a one dies suddenly, then, indeed, it is that after-offering, the thunderbolt, that smites him; and if he is, as it were, covered with outflowing (blood), then it is that after-offering, the hail-stone, that smites him; and if he is, as it were, covered with scorching, then it is that after-offering, the (heavenly) firebrand, that smites him. 24. Such is the bolt of the sacrifice: it was by that bolt, indeed, that the gods overcame the Asuras; XI KANDA, 2 ADHYAYA, 7 BRAHMANA, 27. 43 and in like manner does the Sacrificer who knows this overcome his wicked, spiteful enemy. 25. And if the sacrifice were to end with afterofferings, then it would end with the thunderbolt, the hail-stone, and the (heavenly) firebrand: therefore the sacrifice of the gods ends either with the 1d or with the Samyos. 26. By the fore-offerings, indeed, the gods reached the world of heaven. The Asuras tried to get thither after them; and by the after-offerings they (the gods) drove them back: thus, when the after-offerings are performed, the Sacrificer drives back his wicked, spiteful enemy.
226. By the fore-offerings, indeed, the gods reached the world of heaven. The Asuras tried to get thither after them; and by the after-offerings they (the gods) drove them back: thus, when the after-offerings are performed, the Sacrificer drives back his wicked, spiteful enemy. 27. The fore-offerings, indeed, are the out-breathings', and the after-offerings the off-breathings: wherefore the fore-offerings are poured out ina forward direction’, for that is the form of the out-breathing; and the after-offerings (are poured out) in a backward direction’, for that is the form of the off-breathing. The after-offerings, indeed, are the Upasads* of the ‘ That is, the breath (out and in-breathing) of the mouth (praza), in comparing which with the fore-offerings (pray4ga) the stress is laid on the preposition ‘ pra.’ * According to Katy. III, 2, 18 seqq., the five pray4ga libations are to be made either on the part of the fire burning the brightest, or so that each subsequent libation is poured further east of the preceding one. * According to Katy. III, 5, 10, the three anuy4ga libations are to be made on the forepart, the middle, and the back (western) part of a burning log respectively. ‘ For the three days’ libations, called UpasadaA (homages or sieges), at the Soma-sacrifice, see part ii, p. 104 seqq. I do not quite understand the reference to the ‘ backward direction’ (pratyagapavargatvam vopasad-dharmah, Say.) of the Upasads, unless it be that the libations are offered to Agni, Soma and Vishzu, who are compared with the point, barb and socket (?) of an arrow 44 SATAPATHA-BRAHMANA. Full and New-moon sacrifices, whence they are performed in a backward direction after the manner of the Upasads. 28. The Siktavaka is the completion ; and, verily, whosoever knows the Siktavaka to be the completion secures for himself the completion ; and whatever is to be gained by the completion all that he now gains: he obtains the completion of his (full) lifetime. 29. The Samyorvaka is the resting-place; and, verily, whosoever knows the Samyuvdka to be the resting-place secures for himself a resting-place; and whatever is to be gained by a resting-place all that he now gains: he reaches a resting-place. 30. The gods fortified the Patntsamyagas by a mound from behind!, and placed a couple thereon for the sake of procreation: thus when the Patntsamy4gas are performed, he places a couple thereon for the sake of procreation; for, indeed, after the procreation of the gods offspring is produced, and offspring is produced by pair after pair (of men and beasts) for him who knows this. 31. The Samishéayagus is food; and, verily, whosoever knows the Samishéayagus to be food secures for himself food; and whatever is to be gained by food all that he now gains. 32. The Sacrificer is the Year; and the Seasons officiate for him. The Agnidhra is the Spring,
331. The Samishéayagus is food; and, verily, whosoever knows the Samishéayagus to be food secures for himself food; and whatever is to be gained by food all that he now gains. 32. The Sacrificer is the Year; and the Seasons officiate for him. The Agnidhra is the Spring, respectively (III, 4, 4,14), or that in filling the spoons with ghee, the procedure is the reverse of that usually followed (III, 4, 4, 7-8). 1 The Patnisamyfgas (by which offering is made to Soma, Tvash/r1, and Agni, along with the wives of the gods) are performed on the Garhapatya fire, and hence at the back (western) part of the sacrificial ground where the Sacrificer’s wife is seated. For the symbolical import of the rite see I, 9, 2, 5. XI KANDA, 2 ADHYAYA, 7 BRAHMANA, 33. 45 whence forest-fires take place in spring, for that is a form of Agni. The Adhvaryu is the Summer, for summer is, as it were, scorched; and the Adhvaryu comes forth (from the sacrificial ground) like something scorched’. The Udgatzz is the Rainy season; whence, when it rains hard, a sound as that of a chant is produced. The Brahman is the Autumn; whence, when the corn ripens, they say, ‘The creatures are rich in growth (brahmazvat).’ The Hotzz is the Winter, whence in winter cattle waste away, having the Vasha¢ uttered over them. These, then, are the divinities that officiate for him; and even if Aishavira* were to officiate for him, let him think in his mind of those divinities, and those deities, indeed, officiate for him. 33. Now, as to that balance, the right (south) edge of the Vedi*. Whatever good deed man does that is inside the Vedi; and whatever evil deed he does that is outside the Vedi. Let him therefore sit down, touching the right edge of the Vedi; for, indeed, they place him on the balance in yonder world; and whichever of the two will rise* that he will follow, whether it be the good or the evil. And, verily, whosoever knows this, mounts the balance even in this world, and escapes being placed on the balance in yonder world; for his good deed rises, and not his evil deed. 1 Viz. from his constant attendance on the sacrificial fires. * According to Sayama, Eshavira is the name of a Brahmazical family held in general contempt. See Weber, Ind. Stud. I, p. 228. * That is, the altar-ground covered with sacrificial grass, serving as a seat for the gods. * Literally, will force down (the other). On this ordeal see E. Schlagintweit, Die Gottesurtheile der Indier, Nachtrage ; A. Weber, Ind. Streifen I, p. 21; II, p. 363. 46 SATAPATHA-BRAHMANA. Tuirp ApuyAya. First BrAHMANA., Tue AGNIHOTRA. 1. Verily, the Agnihotrt cow is the speech of the Agnihotra, and her calf is its mind. Now these two, mind and speech, whilst being one and the same, are, as it were, distinct from each other: therefore they tie up the calf and its mother with one and the same rope; and the fire, indeed, is faith, and the ghee truth,
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.
1And inasmuch as some pour (sweet and sour milk) together®, and others do not, therefore the royal dignity both (combines) together and (keeps) asunder’. 18, The Svish¢akvtt is fervid devotion ; and, verily, whosoever knows the Svishfakrzt to be fervid devo- 1 For this sacrificial dish of the New-moon sacrifice, prepared from fresh milk and sour curds, see part i, p. 178, note 4. ? That is, they prepare the Sanndyya. * That is to say, different kings either combine or keep separate from each other. , 42 SATAPATHA-BRAHMANA. tion secures for himself fervid devotion; and whatever is to be gained by fervid devotion all that he now gains, 19. The fore-portion is the place (in heaven); and, verily, whosoever knows the fore-portion to be the place (in heaven) secures for himself the place (in heaven); and whatever is to be gained by the place (in heaven) all that he now gains; and, indeed, he does not by ever so little fall from his place, for it is by ever so little that in yonder world men fall from their place; and whosoever knows this does not fall from his place however much evil he may have done. 20. The I¢4 is faith ; and, verily, whosoever knows the IdA to be faith secures for himself faith, and whatever is to be gained by faith all that he now gains, 21. The first after-offering is the thunderbolt, the second the hail-stone, the third the (heavenly) firebrand (meteor). 22. After the first after-offering let him utter (the anumantraza), ‘O thunderbolt, smite N. N.!’ (naming) him whom he hates; after the second, ‘O hail-stone, smite N.N.!’ after the third, ‘ O firebrand, smite N. N.!’ 23. And if such a one dies suddenly, then, indeed, it is that after-offering, the thunderbolt, that smites him; and if he is, as it were, covered with outflowing (blood), then it is that after-offering, the hail-stone, that smites him; and if he is, as it were, covered with scorching, then it is that after-offering, the (heavenly) firebrand, that smites him. 24. Such is the bolt of the sacrifice: it was by that bolt, indeed, that the gods overcame the Asuras; XI KANDA, 2 ADHYAYA, 7 BRAHMANA, 27. 43 and in like manner does the Sacrificer who knows this overcome his wicked, spiteful enemy. 25. And if the sacrifice were to end with afterofferings, then it would end with the thunderbolt, the hail-stone, and the (heavenly) firebrand: therefore the sacrifice of the gods ends either with the 1d or with the Samyos. 26. By the fore-offerings, indeed, the gods reached the world of heaven. The Asuras tried to get thither after them; and by the after-offerings they (the gods) drove them back: thus, when the after-offerings are performed, the Sacrificer drives back his wicked, spiteful enemy.
226. By the fore-offerings, indeed, the gods reached the world of heaven. The Asuras tried to get thither after them; and by the after-offerings they (the gods) drove them back: thus, when the after-offerings are performed, the Sacrificer drives back his wicked, spiteful enemy. 27. The fore-offerings, indeed, are the out-breathings', and the after-offerings the off-breathings: wherefore the fore-offerings are poured out ina forward direction’, for that is the form of the out-breathing; and the after-offerings (are poured out) in a backward direction’, for that is the form of the off-breathing. The after-offerings, indeed, are the Upasads* of the ‘ That is, the breath (out and in-breathing) of the mouth (praza), in comparing which with the fore-offerings (pray4ga) the stress is laid on the preposition ‘ pra.’ * According to Katy. III, 2, 18 seqq., the five pray4ga libations are to be made either on the part of the fire burning the brightest, or so that each subsequent libation is poured further east of the preceding one. * According to Katy. III, 5, 10, the three anuy4ga libations are to be made on the forepart, the middle, and the back (western) part of a burning log respectively. ‘ For the three days’ libations, called UpasadaA (homages or sieges), at the Soma-sacrifice, see part ii, p. 104 seqq. I do not quite understand the reference to the ‘ backward direction’ (pratyagapavargatvam vopasad-dharmah, Say.) of the Upasads, unless it be that the libations are offered to Agni, Soma and Vishzu, who are compared with the point, barb and socket (?) of an arrow 44 SATAPATHA-BRAHMANA. Full and New-moon sacrifices, whence they are performed in a backward direction after the manner of the Upasads. 28. The Siktavaka is the completion ; and, verily, whosoever knows the Siktavaka to be the completion secures for himself the completion ; and whatever is to be gained by the completion all that he now gains: he obtains the completion of his (full) lifetime. 29. The Samyorvaka is the resting-place; and, verily, whosoever knows the Samyuvdka to be the resting-place secures for himself a resting-place; and whatever is to be gained by a resting-place all that he now gains: he reaches a resting-place. 30. The gods fortified the Patntsamyagas by a mound from behind!, and placed a couple thereon for the sake of procreation: thus when the Patntsamy4gas are performed, he places a couple thereon for the sake of procreation; for, indeed, after the procreation of the gods offspring is produced, and offspring is produced by pair after pair (of men and beasts) for him who knows this. 31. The Samishéayagus is food; and, verily, whosoever knows the Samishéayagus to be food secures for himself food; and whatever is to be gained by food all that he now gains. 32. The Sacrificer is the Year; and the Seasons officiate for him. The Agnidhra is the Spring,
331. The Samishéayagus is food; and, verily, whosoever knows the Samishéayagus to be food secures for himself food; and whatever is to be gained by food all that he now gains. 32. The Sacrificer is the Year; and the Seasons officiate for him. The Agnidhra is the Spring, respectively (III, 4, 4,14), or that in filling the spoons with ghee, the procedure is the reverse of that usually followed (III, 4, 4, 7-8). 1 The Patnisamyfgas (by which offering is made to Soma, Tvash/r1, and Agni, along with the wives of the gods) are performed on the Garhapatya fire, and hence at the back (western) part of the sacrificial ground where the Sacrificer’s wife is seated. For the symbolical import of the rite see I, 9, 2, 5. XI KANDA, 2 ADHYAYA, 7 BRAHMANA, 33. 45 whence forest-fires take place in spring, for that is a form of Agni. The Adhvaryu is the Summer, for summer is, as it were, scorched; and the Adhvaryu comes forth (from the sacrificial ground) like something scorched’. The Udgatzz is the Rainy season; whence, when it rains hard, a sound as that of a chant is produced. The Brahman is the Autumn; whence, when the corn ripens, they say, ‘The creatures are rich in growth (brahmazvat).’ The Hotzz is the Winter, whence in winter cattle waste away, having the Vasha¢ uttered over them. These, then, are the divinities that officiate for him; and even if Aishavira* were to officiate for him, let him think in his mind of those divinities, and those deities, indeed, officiate for him. 33. Now, as to that balance, the right (south) edge of the Vedi*. Whatever good deed man does that is inside the Vedi; and whatever evil deed he does that is outside the Vedi. Let him therefore sit down, touching the right edge of the Vedi; for, indeed, they place him on the balance in yonder world; and whichever of the two will rise* that he will follow, whether it be the good or the evil. And, verily, whosoever knows this, mounts the balance even in this world, and escapes being placed on the balance in yonder world; for his good deed rises, and not his evil deed. 1 Viz. from his constant attendance on the sacrificial fires. * According to Sayama, Eshavira is the name of a Brahmazical family held in general contempt. See Weber, Ind. Stud. I, p. 228. * That is, the altar-ground covered with sacrificial grass, serving as a seat for the gods. * Literally, will force down (the other). On this ordeal see E. Schlagintweit, Die Gottesurtheile der Indier, Nachtrage ; A. Weber, Ind. Streifen I, p. 21; II, p. 363. 46 SATAPATHA-BRAHMANA. Tuirp ApuyAya. First BrAHMANA., Tue AGNIHOTRA. 1. Verily, the Agnihotrt cow is the speech of the Agnihotra, and her calf is its mind. Now these two, mind and speech, whilst being one and the same, are, as it were, distinct from each other: therefore they tie up the calf and its mother with one and the same rope; and the fire, indeed, is faith, and the ghee truth,
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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