Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1XI KANDA, 4 ADHYAYA, I BRAHMANA, 14. 55 therefore they (the teeth) come to remain permanently with them; and inasmuch as the Samish/ayagus is without invitatory formula, therefore they all decay again in the last stage of life. 13. And inasmuch as, after uttering the invitatory formula, he offers with the offering-formula, therefore the lower (teeth) grow first, then the upper ones ; and inasmuch as, after uttering a gdyatrt verse as invitatory formula, he offers with a trishéubh verse !, therefore the lower (teeth) are smaller, and the upper ones broader; and inasmuch as he pours out the two libations of ghee in a forward direction ?, therefore the incisors are larger; and inasmuch as the two samy4gy4s* are in the same metre, therefore the molars are of equal size. 14. And inasmuch as he spreads a cover of sacrificial grass (on the Vedi), therefore creatures here are born with hair; and inasmuch as he for the second time, as it were, spreads the Prastara-bunch ¢, therefore, for the second time, as it were, the hair of the beard and the arm-pits, and other parts of the body grow ; and inasmuch as at first he only throws the Prastara-bunch after (the oblations into the fire), therefore it is on the head that one first becomes grey; and inasmuch as he then throws after it all the sacrificial grass of the altar-ground, therefore, ? Whilst the gayatrf verse consists of 3 x 8 syllables, the trish¢ubh has 4 x11 syllables. * That is, pouring the second into the fire at a place immediately to the front, or eastward, of the first. * That is, the invitatory and offering-formulas used for the oblation to Agni Svish/akrit ; see part i, p. 307, note 1. ‘ For this bunch taken from the sacrificial grass before it is spread on the altar-ground, and symbolically representing the Sacrificer, see I, 3, 3, 4 seqq-; and part i, p. 84, note 2. 56 SATAPATHA-BRAHMANA. in the last stage of life, one again becomes grey all over. 15. And inasmuch as the fore-offerings have ghee for their offering-material, a boy’s seed is not productive, but is like water, for ghee is like water ; and inasmuch as, in the middle of the sacrifice, they sacrifice with sour curds! and with cake, therefore it is productive in his middle stage of life, for thick-flowing, as it were, is (that havis), and thickflowing, as it were, is seed; and inasmuch as the after-offerings have ghee for their offering-material, it again is not productive in his last stage of life, and is like water, for ghee, indeed, is like water. 16. The Vedi (altar-ground), doubtless, is the Gayatri: the eight butter-portions (offered) previously are her right wing, and the eight butterportions (offered) subsequently are her left wing: that same golden, brilliant-winged G4yatrt, indeed, bears the Sacrificer who knows this to the heavenly world. SEcoND BRAHMANA. 1. Now, then, as to the taking up of the two offering-spoons*%. Now, in this respect, some people,
2SEcoND BRAHMANA. 1. Now, then, as to the taking up of the two offering-spoons*%. Now, in this respect, some people, } That is, at the New-moon sacrifice, with the Sannayya, or mixture of sour curds with sweet boiled milk. The ‘iti’ after ‘ purodasena’ is taken by Sayama in the sense of ‘fa’; and though this cannot be accepted, it is not very easy to see what force it can have here. ? At the time when the sacrificial food (havis) is to be placed on the Vedi, the two offering-spoons, guhQ and upabhrit, are filled with ghee, and then placed, the former on the Prastara-bunch (lying on the Vedi) with the bowl towards the east, and the latter north of it on the grass-cover of the Vedi; a third spoon, the dhruv4, being again placed north of the upabhrit. The first libation of ghee (4gh4ra) is made from the dipping-spoon (sruva); but when about XI KAWDA, 4 ADHYAYA, 2 BRAHMANA, 3. 57 thinking themselves clever, take up the (guhd) with the right, and the upabhrzt with the left (hand) ; but let him not do so; for if, in that case, any one were to say of him, ‘Surely, this Adhvaryu has made the Sacrificer’s spiteful enemy equal to him, and able to cope with him,’ then that would indeed be likely to come to pass. 2. Let him rather do it in this way ;—having taken the guhf with both hands, let him lay it down on the upabhrzt ; there is no question about this: it is good for (securing) cattle and life. Let him take them up without clinking them together,—were he to let them clink together, insecurity of property would befall the Sacrificer: let him, therefore, take them up without clinking them together. 3. Now as to the stepping past (the Vedi). By a thunderbolt, indeed, one Adhvaryu scatters the Sacrificer’s cattle, and by a thunderbolt another drives them together for him. Now that Adhvaryu, doubtless, scatters the Sacrificer’s cattle by a thunderbolt, who steps past with his right (foot)' when he is to make the second libation, as also prior to each of the two butterportions, to the first of the five fore-offerings, as well as before each of the chief offerings (when, however, portions of the respective sacrificial dishes are added to the ghee in the guhf), the Adhvaryu takes up the two spoons in the manner mentioned, viz. holding them together with both hands so as to be parallel to each other, the bowl of the guhfi being just above that of the upabhrst without touching it. While thus holding them he goes forward to the Ahavantya, and, after the other necessary rites, pours the oblation from the guh@, over the spout of the upabhr#t, into the fire. At the fourth foreoffering the ghee contained in the upabhrtt is for the first time made use of, half of it being poured into the guhfi for the last two fore-offerings, whilst the remainder is used for the after-offerings. ? When the Adhvaryu betakes himself from his place behind the Vedi (on which the sacrificial material is laid out) to the Ahavantya 58 SATAPATHA-BRAHMANA.
3? When the Adhvaryu betakes himself from his place behind the Vedi (on which the sacrificial material is laid out) to the Ahavantya 58 SATAPATHA-BRAHMANA. about to call (on the Agntdhra) for the Srausha/, and with his left (foot) when he has called for the Srausha¢; and that (other) one drives them together for him who steps past with his left (foot) when he is about to call for the Srausha/, and with his right (foot) when he has called for the Srausha¢; for he does indeed drive them together for him. 4. Now as to the holding (of the spoons). In this respect, some people, thinking themselves clever, hold the two spoons whilst stretching forward both arms; but let him not do so, for if, in that case, any one were to say of him, ‘Surely, this Sacrificer has made two spears of his arms: he will become a spear-holder, then that would indeed be likely to come to pass. But that (navel is the channel of the) central breathing: let him therefore hold (the spoon) by lowering them! to that (breathing). 5. Now as to calling for the Srausha¢?: there are six (modes of) calling for the Srausha¢—the descending, the level, the ascending, the feeble, the outward-tending, and the inward-tending. 6. Now the descending mode, indeed, it is when he begins in a high tone and concludes in a low tone: whoever should wish that any one ® should be poorer, in order to perform an offering, he is to proceed in such a way as constantly to keep his left foot before the right one; whilst in returning to his place he keeps the right foot before the left. Of the two ways of procedure mentioned in the paragraph, the second way is thus the right one. ? Whilst the Adhvaryu is standing by the side of the Ahavantya, ready to make the offering, he holds the spoons to his navel till the moment when he has to pour the oblation into the fire. _ * The Adhvaryu’s call is ‘om sravaya’ (make him hear!) whereupon the Agnfdhra responds ‘astu srausha/’ (yea, may he hear !). 5 Viz, any one for whom he (the Adhvaryu) performs a sacrifice, XI KANDA, 4 ADHYAYA, 2 BRAHMANA, II. 59 let him begin for him in a high tone and conclude in a low tone; and he will thereby become poorer. 7. And the level one, indeed, it is when he concludes in the same tone in which he has begun: whoever should wish that any one should be neither more prosperous nor poorer, let him conclude for him in the same tone in which he has begun; and he will thereby become neither more prosperous nor poorer. 8. And the ascending one, indeed, it is when he begins in a low tone and concludes in a high tone: whoever should wish that any one should be more prosperous, let him begin for him in a low tone and conclude in a high tone; and he will thereby become more prosperous.
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.
1XI KANDA, 4 ADHYAYA, I BRAHMANA, 14. 55 therefore they (the teeth) come to remain permanently with them; and inasmuch as the Samish/ayagus is without invitatory formula, therefore they all decay again in the last stage of life. 13. And inasmuch as, after uttering the invitatory formula, he offers with the offering-formula, therefore the lower (teeth) grow first, then the upper ones ; and inasmuch as, after uttering a gdyatrt verse as invitatory formula, he offers with a trishéubh verse !, therefore the lower (teeth) are smaller, and the upper ones broader; and inasmuch as he pours out the two libations of ghee in a forward direction ?, therefore the incisors are larger; and inasmuch as the two samy4gy4s* are in the same metre, therefore the molars are of equal size. 14. And inasmuch as he spreads a cover of sacrificial grass (on the Vedi), therefore creatures here are born with hair; and inasmuch as he for the second time, as it were, spreads the Prastara-bunch ¢, therefore, for the second time, as it were, the hair of the beard and the arm-pits, and other parts of the body grow ; and inasmuch as at first he only throws the Prastara-bunch after (the oblations into the fire), therefore it is on the head that one first becomes grey; and inasmuch as he then throws after it all the sacrificial grass of the altar-ground, therefore, ? Whilst the gayatrf verse consists of 3 x 8 syllables, the trish¢ubh has 4 x11 syllables. * That is, pouring the second into the fire at a place immediately to the front, or eastward, of the first. * That is, the invitatory and offering-formulas used for the oblation to Agni Svish/akrit ; see part i, p. 307, note 1. ‘ For this bunch taken from the sacrificial grass before it is spread on the altar-ground, and symbolically representing the Sacrificer, see I, 3, 3, 4 seqq-; and part i, p. 84, note 2. 56 SATAPATHA-BRAHMANA. in the last stage of life, one again becomes grey all over. 15. And inasmuch as the fore-offerings have ghee for their offering-material, a boy’s seed is not productive, but is like water, for ghee is like water ; and inasmuch as, in the middle of the sacrifice, they sacrifice with sour curds! and with cake, therefore it is productive in his middle stage of life, for thick-flowing, as it were, is (that havis), and thickflowing, as it were, is seed; and inasmuch as the after-offerings have ghee for their offering-material, it again is not productive in his last stage of life, and is like water, for ghee, indeed, is like water. 16. The Vedi (altar-ground), doubtless, is the Gayatri: the eight butter-portions (offered) previously are her right wing, and the eight butterportions (offered) subsequently are her left wing: that same golden, brilliant-winged G4yatrt, indeed, bears the Sacrificer who knows this to the heavenly world. SEcoND BRAHMANA. 1. Now, then, as to the taking up of the two offering-spoons*%. Now, in this respect, some people,
2SEcoND BRAHMANA. 1. Now, then, as to the taking up of the two offering-spoons*%. Now, in this respect, some people, } That is, at the New-moon sacrifice, with the Sannayya, or mixture of sour curds with sweet boiled milk. The ‘iti’ after ‘ purodasena’ is taken by Sayama in the sense of ‘fa’; and though this cannot be accepted, it is not very easy to see what force it can have here. ? At the time when the sacrificial food (havis) is to be placed on the Vedi, the two offering-spoons, guhQ and upabhrit, are filled with ghee, and then placed, the former on the Prastara-bunch (lying on the Vedi) with the bowl towards the east, and the latter north of it on the grass-cover of the Vedi; a third spoon, the dhruv4, being again placed north of the upabhrit. The first libation of ghee (4gh4ra) is made from the dipping-spoon (sruva); but when about XI KAWDA, 4 ADHYAYA, 2 BRAHMANA, 3. 57 thinking themselves clever, take up the (guhd) with the right, and the upabhrzt with the left (hand) ; but let him not do so; for if, in that case, any one were to say of him, ‘Surely, this Adhvaryu has made the Sacrificer’s spiteful enemy equal to him, and able to cope with him,’ then that would indeed be likely to come to pass. 2. Let him rather do it in this way ;—having taken the guhf with both hands, let him lay it down on the upabhrzt ; there is no question about this: it is good for (securing) cattle and life. Let him take them up without clinking them together,—were he to let them clink together, insecurity of property would befall the Sacrificer: let him, therefore, take them up without clinking them together. 3. Now as to the stepping past (the Vedi). By a thunderbolt, indeed, one Adhvaryu scatters the Sacrificer’s cattle, and by a thunderbolt another drives them together for him. Now that Adhvaryu, doubtless, scatters the Sacrificer’s cattle by a thunderbolt, who steps past with his right (foot)' when he is to make the second libation, as also prior to each of the two butterportions, to the first of the five fore-offerings, as well as before each of the chief offerings (when, however, portions of the respective sacrificial dishes are added to the ghee in the guhf), the Adhvaryu takes up the two spoons in the manner mentioned, viz. holding them together with both hands so as to be parallel to each other, the bowl of the guhfi being just above that of the upabhrst without touching it. While thus holding them he goes forward to the Ahavantya, and, after the other necessary rites, pours the oblation from the guh@, over the spout of the upabhr#t, into the fire. At the fourth foreoffering the ghee contained in the upabhrtt is for the first time made use of, half of it being poured into the guhfi for the last two fore-offerings, whilst the remainder is used for the after-offerings. ? When the Adhvaryu betakes himself from his place behind the Vedi (on which the sacrificial material is laid out) to the Ahavantya 58 SATAPATHA-BRAHMANA.
3? When the Adhvaryu betakes himself from his place behind the Vedi (on which the sacrificial material is laid out) to the Ahavantya 58 SATAPATHA-BRAHMANA. about to call (on the Agntdhra) for the Srausha/, and with his left (foot) when he has called for the Srausha¢; and that (other) one drives them together for him who steps past with his left (foot) when he is about to call for the Srausha/, and with his right (foot) when he has called for the Srausha¢; for he does indeed drive them together for him. 4. Now as to the holding (of the spoons). In this respect, some people, thinking themselves clever, hold the two spoons whilst stretching forward both arms; but let him not do so, for if, in that case, any one were to say of him, ‘Surely, this Sacrificer has made two spears of his arms: he will become a spear-holder, then that would indeed be likely to come to pass. But that (navel is the channel of the) central breathing: let him therefore hold (the spoon) by lowering them! to that (breathing). 5. Now as to calling for the Srausha¢?: there are six (modes of) calling for the Srausha¢—the descending, the level, the ascending, the feeble, the outward-tending, and the inward-tending. 6. Now the descending mode, indeed, it is when he begins in a high tone and concludes in a low tone: whoever should wish that any one ® should be poorer, in order to perform an offering, he is to proceed in such a way as constantly to keep his left foot before the right one; whilst in returning to his place he keeps the right foot before the left. Of the two ways of procedure mentioned in the paragraph, the second way is thus the right one. ? Whilst the Adhvaryu is standing by the side of the Ahavantya, ready to make the offering, he holds the spoons to his navel till the moment when he has to pour the oblation into the fire. _ * The Adhvaryu’s call is ‘om sravaya’ (make him hear!) whereupon the Agnfdhra responds ‘astu srausha/’ (yea, may he hear !). 5 Viz, any one for whom he (the Adhvaryu) performs a sacrifice, XI KANDA, 4 ADHYAYA, 2 BRAHMANA, II. 59 let him begin for him in a high tone and conclude in a low tone; and he will thereby become poorer. 7. And the level one, indeed, it is when he concludes in the same tone in which he has begun: whoever should wish that any one should be neither more prosperous nor poorer, let him conclude for him in the same tone in which he has begun; and he will thereby become neither more prosperous nor poorer. 8. And the ascending one, indeed, it is when he begins in a low tone and concludes in a high tone: whoever should wish that any one should be more prosperous, let him begin for him in a low tone and conclude in a high tone; and he will thereby become more prosperous.
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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