Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1* See above, paragraph 4 and note1ronp.70. According to the other interpretation we should have to translate:—He then deposited the fire in the forest, and went to the village with the boy alone, thinking, ‘I (shall) come back.’ [He came back] and lo! it had disappeared. 74 SATAPATHA-BRAHMANA. verses containing the words “log” and “ ghee”: the fire which shall result therefrom will be that very fire (which is required)’ 15. They said, ‘But that is recondite (esoteric), as it were. Make thyself rather an upper arazi? of Asvattha wood, and a lower arazi of Sami wood: the fire which shall result therefrom will be that very fire.’ 16. They said, ‘But that also is, as it were, recondite. Make thyself rather an upper arami of Asvattha wood, and a lower arami of Asvattha wood : the fire which shall result therefrom will be that very fire.’ 17. He then made himself an upper arazi of Asvattha wood, and a lower arazi of Asvattha wood ; and the fire which resulted therefrom was that very fire: by offering therewith he became one of the Gandharvas. Let him therefore make himself an upper and a lower arawi of Asvattha wood, and the fire which results therefrom will be that very fire: by offering therewith he becomes one of the Gandharvas. SEconD BRAHMANA. Tue Sgasonat Sacririces (XAaturm4sya). 1. By means of the Seasonal sacrifices, PragApati fashioned for himself a body. The sacrificial food for the Vaisvadeva? sacrifice he made to be this 1 That is, a churning-stick used for producing fire; see part i, P- 2753 P- 294, note 3. 2 The Vaisvadeva, or first of the four seasonal sacrifices, requires the following oblations:—1. a cake on eight potsherds to Agni; 2.a pap to Soma; 3.a cake on twelve or eight potsherds to xI KAWDA, 5 ADHYAYA, 2 BRAHMANA, 3. 75 right arm of his; the oblation to Agni thereof this thumb; that to Soma this (fore-finger); and that to Savitrz this (middle finger). 2. That cake (to Savitzz), doubtless, is the largest, and hence this (middle finger) is the largest of these (fingers). That (oblation) to Sarasvatt is this (third) finger; and that to Pfshan this (little finger). And that (oblation) to the Maruts is this joint above the hand (the wrist); and that to the Visve Deva is this (elbow'); and that to Heaven and Earth is this arm: this (oblation) is indistinct?, whence that limb also is indistinct ’. 3. The Varuzapraghdsa‘ offerings are this right leg,—the five oblations which this has in common (with the other Seasonal offerings) are these five toes; and the oblation to Indra and Agni is the knuckles: this (oblation) belongs to two deities Savitr; 4. a pap to Sarasvatt; 5. a pap to Pashan—these first five oblations recur at all seasonal offerings ;—6. a cake on seven potsherds to the Maruts; 7.a dish of clotted curds to the Visve Dev4k ; 8. a cake on one potsherd to Heaven and Earth.
2a pap to Sarasvatt; 5. a pap to Pashan—these first five oblations recur at all seasonal offerings ;—6. a cake on seven potsherds to the Maruts; 7.a dish of clotted curds to the Visve Dev4k ; 8. a cake on one potsherd to Heaven and Earth. * It would rather seem that what is intended here by ‘ samdhi’ is not the joints themselves, but the limbs (in the anatomical sense) between the articulations. Similarly in ‘trishandhi’ in parag. 7. ® That is to say, it is a low-voiced offering, the two formulas, with the exception of the final Om and Vausha/, being pronounced in a low voice. All cakes on one potsherd are (except those to Varuna) of this description; Katy. Sr. IV, 5, 3; Asv. Sr. II, 15, 53 cf. Sat. Br. II, 4, 3, 8. * That is, not clearly defined; the word ‘dos,’ which is more usually restricted to the fore-arm, being also us-d for the whole arm, and even the upper arm. ‘ The Varunapragh4s4A, or second seasonal sacrifice, has the following oblations :—1-g. the common oblations; 6. a cake on twelve potsherds to Indra and Agni; 7. 8. two dishes of clotted curds for Varuza and the Maruts respectively ; 9. a cake on one potsherd for Ka (Prag4pati). 76 SATAPATHA-BRAHMANA. whence there are these two knuckles, That (oblation) to Varuaa is this (shank) ; that to the Maruts this (thigh) ; and that (cake) to Ka is this back-bone : this (oblation) is indistinct, whence that (back-bone) is indistinct. 4. The offering to (Agni) Antkavat (of the SAkamedh&'), doubtless, is his (PragApati’s) mouth, for the mouth is the extreme end (anika) of the vital airs; the SAmtapanty4 (pap) is the chest, for by the chest one is, as it were, confined? (sam-tap) ; the Gvzhamedhty4 (pap) is the belly—to serve as a foundation, for the belly is a foundation; the Kraidina oblation is the male organ, for it is therewith that (man) sports (krid), as it were; and the offering to Aditi® is this downward breathing. 5. The Great Oblation, indeed, is this left leg,— the five oblations which it has in common (with the other Seasonal offerings) are these five toes; and the oblation to Indra and Agni is the knuckles: this (oblation) belongs to two deities whence there are 1 The Sakamedh4A, or third seasonal sacrifice, consists of the following oblations:—1. a cake on eight potsherds to Agni Antkavat; 2. 3. paps to the MarutaZ S4mtapan4# and Marutah Grihamedhinah ; 4. a cake on seven potsherds to the Marutah Kridinak; 5. a pap to Aditi. Then follows the Great Oblation consisting of 6-10, the five common oblations; 11. a cake on twelve potsherds to Indra and Agni; 12. a pap to Mahendra; and 13. a cake on one potsherd to Visvakarman. Then follows the Pitrzyagia. * Or, according to Sayama, one gets oppressed or heated on account of the close proximity of the heart and the digestive fire,— urasé hridaya-sambandhag ga/harasannivesié 4a samt4pana-vishayatvam.
3a pap to Mahendra; and 13. a cake on one potsherd to Visvakarman. Then follows the Pitrzyagia. * Or, according to Sayama, one gets oppressed or heated on account of the close proximity of the heart and the digestive fire,— urasé hridaya-sambandhag ga/harasannivesié 4a samt4pana-vishayatvam. * This offering of a cake to Aditi, mentioned in Katy. Sr. V, 7, 2, is not referred to in the Brahmaza’s account of the Sakamedh4A, see II, 5, 3, 20. XI KANDA, 5 ADHYAYA, 2 BRAHMANA, 8. 77 these two knuckles. The (oblation) to Mahendra is this (shank) ; that to Visvakarman this (thigh): this (oblation) is indistinct, whence this (thigh) also is indistinct. 6. The Sundsirtya', doubtless, is this left arm,— the five oblations which it has in common (with the other Seasonal offerings) are these five fingers; the Sundsiriya is that joint of his above the hand ; that (oblation) to Vayu is this (elbow) ; that to Sdrya this arm: this (oblation) is indistinct, whence this (limb) also is indistinct. 7. Now these Seasonal offerings are tripartite and furnished with two joints’, whence these limbs of man are tripartite and furnished with two joints. Two of these four (sacrifices) have each three indistinct (low-voiced) ablations; and two of them have two each *. 8. At all four of them they churn out the fire, * The Sun4sifrfya, or last Seasonal offering, consists of—1-5. the common oblations; 6. the Sundsiriya cake on twelve potsherds ; 7. a milk oblation to Vayu; 8. a cake on one potsherd to Sdrya. * The Seasonal offerings are performed so as to leave an interval of four months between them; the fourth falling exactly a year after the first; hence the whole performance consists, as it were, of three periods of four months each, with two joints between them ;— corresponding to the formation of the arms and legs. 5 Of the five oblations common to the four sacrifices, one—viz. the cake to Savitr:—is a low-voiced offering (K4ty. Sr. IV, 5, 5; Asv. Sr. II, 15, 7), as are also the one-kap4la cakes of which there is one in each sacrifice. According to Sfyana the first and last Seasonal sacrifices have only these two Up4msuy4gas, whilst the second and third have each one additional low-voiced oblation, but he does not specify them. This is, however, a mistake, as KAtyayana, Sr. IV, 5, 6. 7, states distinctly, that the two additional lowvoiced oblations are the Vaisvadevi payasy4 in the first, and the oblation to Vayu in the last, A’Aturmasya. 78 SATAPATHA-BRAHMANA. whence (the draught animal) pulls with all four limbs. At two of them they lead (the fire) forward!, whence it (the animal) walks on two (feet at a time)*. Thus, then, Pragdpati fashioned for himself a body by means of the Seasonal sacrifices ; and in like manner does the Sacrificer who knows this fashion for himself a (divine) body by means of the Seasonal sacrifices.
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 above, paragraph 4 and note1ronp.70. According to the other interpretation we should have to translate:—He then deposited the fire in the forest, and went to the village with the boy alone, thinking, ‘I (shall) come back.’ [He came back] and lo! it had disappeared. 74 SATAPATHA-BRAHMANA. verses containing the words “log” and “ ghee”: the fire which shall result therefrom will be that very fire (which is required)’ 15. They said, ‘But that is recondite (esoteric), as it were. Make thyself rather an upper arazi? of Asvattha wood, and a lower arazi of Sami wood: the fire which shall result therefrom will be that very fire.’ 16. They said, ‘But that also is, as it were, recondite. Make thyself rather an upper arami of Asvattha wood, and a lower arami of Asvattha wood : the fire which shall result therefrom will be that very fire.’ 17. He then made himself an upper arazi of Asvattha wood, and a lower arazi of Asvattha wood ; and the fire which resulted therefrom was that very fire: by offering therewith he became one of the Gandharvas. Let him therefore make himself an upper and a lower arawi of Asvattha wood, and the fire which results therefrom will be that very fire: by offering therewith he becomes one of the Gandharvas. SEconD BRAHMANA. Tue Sgasonat Sacririces (XAaturm4sya). 1. By means of the Seasonal sacrifices, PragApati fashioned for himself a body. The sacrificial food for the Vaisvadeva? sacrifice he made to be this 1 That is, a churning-stick used for producing fire; see part i, P- 2753 P- 294, note 3. 2 The Vaisvadeva, or first of the four seasonal sacrifices, requires the following oblations:—1. a cake on eight potsherds to Agni; 2.a pap to Soma; 3.a cake on twelve or eight potsherds to xI KAWDA, 5 ADHYAYA, 2 BRAHMANA, 3. 75 right arm of his; the oblation to Agni thereof this thumb; that to Soma this (fore-finger); and that to Savitrz this (middle finger). 2. That cake (to Savitzz), doubtless, is the largest, and hence this (middle finger) is the largest of these (fingers). That (oblation) to Sarasvatt is this (third) finger; and that to Pfshan this (little finger). And that (oblation) to the Maruts is this joint above the hand (the wrist); and that to the Visve Deva is this (elbow'); and that to Heaven and Earth is this arm: this (oblation) is indistinct?, whence that limb also is indistinct ’. 3. The Varuzapraghdsa‘ offerings are this right leg,—the five oblations which this has in common (with the other Seasonal offerings) are these five toes; and the oblation to Indra and Agni is the knuckles: this (oblation) belongs to two deities Savitr; 4. a pap to Sarasvatt; 5. a pap to Pashan—these first five oblations recur at all seasonal offerings ;—6. a cake on seven potsherds to the Maruts; 7.a dish of clotted curds to the Visve Dev4k ; 8. a cake on one potsherd to Heaven and Earth.
2a pap to Sarasvatt; 5. a pap to Pashan—these first five oblations recur at all seasonal offerings ;—6. a cake on seven potsherds to the Maruts; 7.a dish of clotted curds to the Visve Dev4k ; 8. a cake on one potsherd to Heaven and Earth. * It would rather seem that what is intended here by ‘ samdhi’ is not the joints themselves, but the limbs (in the anatomical sense) between the articulations. Similarly in ‘trishandhi’ in parag. 7. ® That is to say, it is a low-voiced offering, the two formulas, with the exception of the final Om and Vausha/, being pronounced in a low voice. All cakes on one potsherd are (except those to Varuna) of this description; Katy. Sr. IV, 5, 3; Asv. Sr. II, 15, 53 cf. Sat. Br. II, 4, 3, 8. * That is, not clearly defined; the word ‘dos,’ which is more usually restricted to the fore-arm, being also us-d for the whole arm, and even the upper arm. ‘ The Varunapragh4s4A, or second seasonal sacrifice, has the following oblations :—1-g. the common oblations; 6. a cake on twelve potsherds to Indra and Agni; 7. 8. two dishes of clotted curds for Varuza and the Maruts respectively ; 9. a cake on one potsherd for Ka (Prag4pati). 76 SATAPATHA-BRAHMANA. whence there are these two knuckles, That (oblation) to Varuaa is this (shank) ; that to the Maruts this (thigh) ; and that (cake) to Ka is this back-bone : this (oblation) is indistinct, whence that (back-bone) is indistinct. 4. The offering to (Agni) Antkavat (of the SAkamedh&'), doubtless, is his (PragApati’s) mouth, for the mouth is the extreme end (anika) of the vital airs; the SAmtapanty4 (pap) is the chest, for by the chest one is, as it were, confined? (sam-tap) ; the Gvzhamedhty4 (pap) is the belly—to serve as a foundation, for the belly is a foundation; the Kraidina oblation is the male organ, for it is therewith that (man) sports (krid), as it were; and the offering to Aditi® is this downward breathing. 5. The Great Oblation, indeed, is this left leg,— the five oblations which it has in common (with the other Seasonal offerings) are these five toes; and the oblation to Indra and Agni is the knuckles: this (oblation) belongs to two deities whence there are 1 The Sakamedh4A, or third seasonal sacrifice, consists of the following oblations:—1. a cake on eight potsherds to Agni Antkavat; 2. 3. paps to the MarutaZ S4mtapan4# and Marutah Grihamedhinah ; 4. a cake on seven potsherds to the Marutah Kridinak; 5. a pap to Aditi. Then follows the Great Oblation consisting of 6-10, the five common oblations; 11. a cake on twelve potsherds to Indra and Agni; 12. a pap to Mahendra; and 13. a cake on one potsherd to Visvakarman. Then follows the Pitrzyagia. * Or, according to Sayama, one gets oppressed or heated on account of the close proximity of the heart and the digestive fire,— urasé hridaya-sambandhag ga/harasannivesié 4a samt4pana-vishayatvam.
3a pap to Mahendra; and 13. a cake on one potsherd to Visvakarman. Then follows the Pitrzyagia. * Or, according to Sayama, one gets oppressed or heated on account of the close proximity of the heart and the digestive fire,— urasé hridaya-sambandhag ga/harasannivesié 4a samt4pana-vishayatvam. * This offering of a cake to Aditi, mentioned in Katy. Sr. V, 7, 2, is not referred to in the Brahmaza’s account of the Sakamedh4A, see II, 5, 3, 20. XI KANDA, 5 ADHYAYA, 2 BRAHMANA, 8. 77 these two knuckles. The (oblation) to Mahendra is this (shank) ; that to Visvakarman this (thigh): this (oblation) is indistinct, whence this (thigh) also is indistinct. 6. The Sundsirtya', doubtless, is this left arm,— the five oblations which it has in common (with the other Seasonal offerings) are these five fingers; the Sundsiriya is that joint of his above the hand ; that (oblation) to Vayu is this (elbow) ; that to Sdrya this arm: this (oblation) is indistinct, whence this (limb) also is indistinct. 7. Now these Seasonal offerings are tripartite and furnished with two joints’, whence these limbs of man are tripartite and furnished with two joints. Two of these four (sacrifices) have each three indistinct (low-voiced) ablations; and two of them have two each *. 8. At all four of them they churn out the fire, * The Sun4sifrfya, or last Seasonal offering, consists of—1-5. the common oblations; 6. the Sundsiriya cake on twelve potsherds ; 7. a milk oblation to Vayu; 8. a cake on one potsherd to Sdrya. * The Seasonal offerings are performed so as to leave an interval of four months between them; the fourth falling exactly a year after the first; hence the whole performance consists, as it were, of three periods of four months each, with two joints between them ;— corresponding to the formation of the arms and legs. 5 Of the five oblations common to the four sacrifices, one—viz. the cake to Savitr:—is a low-voiced offering (K4ty. Sr. IV, 5, 5; Asv. Sr. II, 15, 7), as are also the one-kap4la cakes of which there is one in each sacrifice. According to Sfyana the first and last Seasonal sacrifices have only these two Up4msuy4gas, whilst the second and third have each one additional low-voiced oblation, but he does not specify them. This is, however, a mistake, as KAtyayana, Sr. IV, 5, 6. 7, states distinctly, that the two additional lowvoiced oblations are the Vaisvadevi payasy4 in the first, and the oblation to Vayu in the last, A’Aturmasya. 78 SATAPATHA-BRAHMANA. whence (the draught animal) pulls with all four limbs. At two of them they lead (the fire) forward!, whence it (the animal) walks on two (feet at a time)*. Thus, then, Pragdpati fashioned for himself a body by means of the Seasonal sacrifices ; and in like manner does the Sacrificer who knows this fashion for himself a (divine) body by means of the Seasonal sacrifices.
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.
No commentary for this page.