Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1* Apparently the log of wood placed on the GArhapatya after the completion of the offering. ——— ~ wie xI KANDA, 5 ADHYAYA, 6 BRAHMANA, 7. 97 possession’, by life-breath, by seed, by his whole self, and by all auspicious blessings; and rivers of ghee and rivers of honey flow for his (departed) Fathers, as their accustomed draughts. 5. And, verily, the Yagus-texts are ghee-offerings to the gods; and whosoever, knowing this, studies day by day the Yagus-texts for his lesson thereby satisfies the gods with ghee-offerings; and, being © satisfied, they satisfy him by security of possession, by life-breath, by seed, by his whole self, and by all auspicious blessings; and rivers of ghee and rivers of honey flow for his Fathers, as their accustomed draughts. 6. And, verily, the SAman-texts are Soma-offerings to the gods; and whosoever, knowing this, studies day by day the Sadman-texts for his lesson _ thereby satisfies the gods with Soma-offerings ; and, being satisfied, they satisfy him by security of possession, by life-breath, by seed, by his whole self, and by all auspicious blessings; and rivers of ghee and rivers of honey flow for his Fathers, as their accustomed draughts. 7. And, verily, the (texts of the) Atharv4ngiras are fat-offerings to the gods; and whosoever, knowing this, studies day by day the (texts of the) Atharvaagiras for his lesson, satisfies the gods with fat-offerings; and, being satisfied, they satisfy him by security of possession, by life-breath, by seed, by ’ his whole self, and by all auspicious blessings; and rivers of ghee and rivers of honey flow for his Fathers, as their accustomed draughts. 1 Apraptasya phalasya praptir yoga’ tasya paripalanam kshemaf, Say. (44] H 98 SATAPATHA-BRAHMANA. 8. And, verily, the precepts?, the sciences*, the dialogue’, the traditional myths and legends‘, and the Nardsamst G4th4s® are honey-offerings to the gods; and whosoever, knowing this, studies day by day the precepts, the sciences, the dialogue, the traditional myths and legends, and the Narésamsi Gathis, for his lesson, satisfies the gods with honey-offerings; and, being satisfied, they satisfy him by (granting him) security of possession, by life-breath, by seed, by his whole self, and by all auspicious blessings; and rivers of ghee and rivers of honey flow for his Fathers, as their accustomed draughts. 1 The Anus4san4ni, according to Sayama, are the six Vedangas, or rules of grammar, etymology, &c. * By vidy4, according to Séyana, the philosophical systems, Nyaya, Mim4ms4, &c., are to be understood. More likely, however, such special sciences as the ‘ sarpavidy4’ (science of snakes) are referred to; cf. XIII, 4, 3, 9 seqq. * Vakovakyam, apparently some special theological discourse, or discourses, similar to (if not identical with) the numerous Brahmodya, ot disputations on spiritual matters. As an example of such a dialogue, Sayaza refers to the dialogue between Uddalaka Aruni and Svaidayava Gautama, XI, 4, 1, 4 seqq.
2As an example of such a dialogue, Sayaza refers to the dialogue between Uddalaka Aruni and Svaidayava Gautama, XI, 4, 1, 4 seqq. ‘ ItihAsa-purdza: the Itih4sa, according to Sayama, are cosmological myths or accounts, such as ‘In the beginning this universe was nothing but water,’ &c.; whilst as an instance of the Purfza (stories of olden times, puratanapurushavrzttinta) he refers to the story of Purfravas and Urvast. Cf. Max Miller, History of Ancient Sanskrit Literature, p. 41. 5 Or, the Gath4s and Narasamsts. Sayama, in the first place, takes the two as one, meaning ‘stanzas (or verses) telling about men ;’ but he then refers to the interpretation by others, according to which the Gathds are such verses as that about ‘the great snake driven from the lake’ (XI, 5, 5, 8); whilst the Narfsamsts would be (verses ‘telling about men’) such as that regarding Ganamegaya and his horses (XI, 5, 5, 12). On Aitarey4r. II, 3, 6, 8, Sayana quotes ‘ pratad pratar anvstam te vadanti’ as an instance of a Gath&. xI KANDA, 5 ADHYAYA, 7 BRAHMANA, I. 99 9. Now, for this sacrifice to the Brahman there are four Vashaé-calls!;—to wit, when the wind blows, when it lightens, when it thunders, and when it rumbles?; whence he who knows this should certainly study* when the wind is blowing, and when it lightens, or thunders, or rumbles, so as not to lose his Vashaé-calls; and verily he is freed from recurring death, and attains to community of nature (or, being) with the Brahman. And should he be altogether unable (to study), let him at least read a single divine word; and thus he is not shut out from beings *. SEVENTH BRAHMANA. 1. Now, then, the praise of the study (of the scriptures). The study and teaching (of the Veda) are a source of pleasure to him, he becomes readyminded °, and independent of others, and day by day he acquires wealth. He sleeps peacefully; he is the best physician for himself; and (peculiar) to him are restraint of the senses, delight in the one thing*, growth of intelligence, fame, and the (task of) perfecting the people’. The growing 1 That is, the call ‘Vausha/!’ with which, at the end of the offering-formula, the oblation is poured into the fire. * That is, when the rumbling of distant thunder is heard ; or, perhaps, when there is a rattling sound, as from hail-stones. ® Hardly, should only study,—adhfyftaiva. * Or, from (the world of) spirits (?). 5 Or, as S&yana takes it to mean, of intent, undistracted mind,— yuktam avikshiptam ek4gram mano yasya sa yuktaman4h. * Sayama seems to take ‘ekframat&’ in the sense of ‘remaining always the same,’—eka eva sann 4 samantéd bhavatity ek4rémas tasya bhavas. 7 Or, perfecting the world,—tadyukto yo lokas tasya paktiA pari- piko bhavati, Say. 42 537 g D) " A 100 SATAPATHA-BRAHMANA.
3* Sayama seems to take ‘ekframat&’ in the sense of ‘remaining always the same,’—eka eva sann 4 samantéd bhavatity ek4rémas tasya bhavas. 7 Or, perfecting the world,—tadyukto yo lokas tasya paktiA pari- piko bhavati, Say. 42 537 g D) " A 100 SATAPATHA-BRAHMANA. intelligence gives rise to four duties attaching to the Brahmaza—Brahmazical descent, a befitting deportment, fame, and the perfecting of the people ; and the people that are being perfected guard the Brahmaaa by four duties—by (showing him) respect, and liberality, (and by granting him) security against oppression, and security against capital punishment. 2. And, truly, whatever may be the toils here between heaven and earth, the study (of the scriptures) is their last stage, their goal (limit) for him who, knowing this, studies his lesson: therefore one’s (daily) lesson should be studied. 3. And, verily, whatever portion of the sacred poetry (&/andas) he studies for his lesson with that sacrificial rite?, offering is made by him who, knowing this, studies his lesson: therefore one’s (daily) lesson should be studied. 4. And, verily, if he studies his lesson, even though lying on a soft couch, anointed, adorned and completely satisfied, he is burned (with holy fire?) up to the tips of his nails, whosoever, knowing this, studies his lesson: therefore one’s (daily) lesson should be studied. 5. The Azk-texts, truly, are honey, the Samantexts ghee, and the Yagus-texts ambrosia; and, indeed, when he studies the dialogue that (speech and reply) is a mess of milk and a mess of meat. ' The study of the Veda being ‘the sacrifice of the Brahman,’ the reading of a portion is, as it were, a special rite, or form of offering, belonging to that sacrifice. SAyasa, on the other hand, takes it to mean that the student performs, as it were, the particular rite, or offering, to which the portion he reads may refer. It may, indeed, be implied, though it certainly is not expressed in the text. 3 Thus A. Weber, Ind. Stud. X, p. 112 ;—sarfrapidanena tapastapto bhavati, Say. x1 KANra, 5 ADHYAYA, 7 BRAHMANA, IO. IOT 6. And, indeed, he who, knowing this, studies day by day the Azk-texts for his lesson, satisfies the gods with honey, and, thus satisfied, they satisfy him by every object of desire, by every kind of enjoyment. 7. And he who, knowing this, studies day by day the Sdman-texts for his lesson, satisfies the gods with ghee; and, being satisfied, they satisfy him by every object of desire, by every kind of enjoyment. 8. And he who, knowing this, studies day by day the Yagus-texts for his lesson, satisfies the gods with ambrosia ; and, being satisfied, they satisfy him by every object of desire, by every kind of enjoyment. g. And he who, knowing this, studies day by day the dialogue, the traditional myths and legends, for his lesson, satisfies the gods by messes of milk and meat; and, being satisfied, they satisfy him by every object of desire, by every kind of enjoyment.
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* Apparently the log of wood placed on the GArhapatya after the completion of the offering. ——— ~ wie xI KANDA, 5 ADHYAYA, 6 BRAHMANA, 7. 97 possession’, by life-breath, by seed, by his whole self, and by all auspicious blessings; and rivers of ghee and rivers of honey flow for his (departed) Fathers, as their accustomed draughts. 5. And, verily, the Yagus-texts are ghee-offerings to the gods; and whosoever, knowing this, studies day by day the Yagus-texts for his lesson thereby satisfies the gods with ghee-offerings; and, being © satisfied, they satisfy him by security of possession, by life-breath, by seed, by his whole self, and by all auspicious blessings; and rivers of ghee and rivers of honey flow for his Fathers, as their accustomed draughts. 6. And, verily, the SAman-texts are Soma-offerings to the gods; and whosoever, knowing this, studies day by day the Sadman-texts for his lesson _ thereby satisfies the gods with Soma-offerings ; and, being satisfied, they satisfy him by security of possession, by life-breath, by seed, by his whole self, and by all auspicious blessings; and rivers of ghee and rivers of honey flow for his Fathers, as their accustomed draughts. 7. And, verily, the (texts of the) Atharv4ngiras are fat-offerings to the gods; and whosoever, knowing this, studies day by day the (texts of the) Atharvaagiras for his lesson, satisfies the gods with fat-offerings; and, being satisfied, they satisfy him by security of possession, by life-breath, by seed, by ’ his whole self, and by all auspicious blessings; and rivers of ghee and rivers of honey flow for his Fathers, as their accustomed draughts. 1 Apraptasya phalasya praptir yoga’ tasya paripalanam kshemaf, Say. (44] H 98 SATAPATHA-BRAHMANA. 8. And, verily, the precepts?, the sciences*, the dialogue’, the traditional myths and legends‘, and the Nardsamst G4th4s® are honey-offerings to the gods; and whosoever, knowing this, studies day by day the precepts, the sciences, the dialogue, the traditional myths and legends, and the Narésamsi Gathis, for his lesson, satisfies the gods with honey-offerings; and, being satisfied, they satisfy him by (granting him) security of possession, by life-breath, by seed, by his whole self, and by all auspicious blessings; and rivers of ghee and rivers of honey flow for his Fathers, as their accustomed draughts. 1 The Anus4san4ni, according to Sayama, are the six Vedangas, or rules of grammar, etymology, &c. * By vidy4, according to Séyana, the philosophical systems, Nyaya, Mim4ms4, &c., are to be understood. More likely, however, such special sciences as the ‘ sarpavidy4’ (science of snakes) are referred to; cf. XIII, 4, 3, 9 seqq. * Vakovakyam, apparently some special theological discourse, or discourses, similar to (if not identical with) the numerous Brahmodya, ot disputations on spiritual matters. As an example of such a dialogue, Sayaza refers to the dialogue between Uddalaka Aruni and Svaidayava Gautama, XI, 4, 1, 4 seqq.
2As an example of such a dialogue, Sayaza refers to the dialogue between Uddalaka Aruni and Svaidayava Gautama, XI, 4, 1, 4 seqq. ‘ ItihAsa-purdza: the Itih4sa, according to Sayama, are cosmological myths or accounts, such as ‘In the beginning this universe was nothing but water,’ &c.; whilst as an instance of the Purfza (stories of olden times, puratanapurushavrzttinta) he refers to the story of Purfravas and Urvast. Cf. Max Miller, History of Ancient Sanskrit Literature, p. 41. 5 Or, the Gath4s and Narasamsts. Sayama, in the first place, takes the two as one, meaning ‘stanzas (or verses) telling about men ;’ but he then refers to the interpretation by others, according to which the Gathds are such verses as that about ‘the great snake driven from the lake’ (XI, 5, 5, 8); whilst the Narfsamsts would be (verses ‘telling about men’) such as that regarding Ganamegaya and his horses (XI, 5, 5, 12). On Aitarey4r. II, 3, 6, 8, Sayana quotes ‘ pratad pratar anvstam te vadanti’ as an instance of a Gath&. xI KANDA, 5 ADHYAYA, 7 BRAHMANA, I. 99 9. Now, for this sacrifice to the Brahman there are four Vashaé-calls!;—to wit, when the wind blows, when it lightens, when it thunders, and when it rumbles?; whence he who knows this should certainly study* when the wind is blowing, and when it lightens, or thunders, or rumbles, so as not to lose his Vashaé-calls; and verily he is freed from recurring death, and attains to community of nature (or, being) with the Brahman. And should he be altogether unable (to study), let him at least read a single divine word; and thus he is not shut out from beings *. SEVENTH BRAHMANA. 1. Now, then, the praise of the study (of the scriptures). The study and teaching (of the Veda) are a source of pleasure to him, he becomes readyminded °, and independent of others, and day by day he acquires wealth. He sleeps peacefully; he is the best physician for himself; and (peculiar) to him are restraint of the senses, delight in the one thing*, growth of intelligence, fame, and the (task of) perfecting the people’. The growing 1 That is, the call ‘Vausha/!’ with which, at the end of the offering-formula, the oblation is poured into the fire. * That is, when the rumbling of distant thunder is heard ; or, perhaps, when there is a rattling sound, as from hail-stones. ® Hardly, should only study,—adhfyftaiva. * Or, from (the world of) spirits (?). 5 Or, as S&yana takes it to mean, of intent, undistracted mind,— yuktam avikshiptam ek4gram mano yasya sa yuktaman4h. * Sayama seems to take ‘ekframat&’ in the sense of ‘remaining always the same,’—eka eva sann 4 samantéd bhavatity ek4rémas tasya bhavas. 7 Or, perfecting the world,—tadyukto yo lokas tasya paktiA pari- piko bhavati, Say. 42 537 g D) " A 100 SATAPATHA-BRAHMANA.
3* Sayama seems to take ‘ekframat&’ in the sense of ‘remaining always the same,’—eka eva sann 4 samantéd bhavatity ek4rémas tasya bhavas. 7 Or, perfecting the world,—tadyukto yo lokas tasya paktiA pari- piko bhavati, Say. 42 537 g D) " A 100 SATAPATHA-BRAHMANA. intelligence gives rise to four duties attaching to the Brahmaza—Brahmazical descent, a befitting deportment, fame, and the perfecting of the people ; and the people that are being perfected guard the Brahmaaa by four duties—by (showing him) respect, and liberality, (and by granting him) security against oppression, and security against capital punishment. 2. And, truly, whatever may be the toils here between heaven and earth, the study (of the scriptures) is their last stage, their goal (limit) for him who, knowing this, studies his lesson: therefore one’s (daily) lesson should be studied. 3. And, verily, whatever portion of the sacred poetry (&/andas) he studies for his lesson with that sacrificial rite?, offering is made by him who, knowing this, studies his lesson: therefore one’s (daily) lesson should be studied. 4. And, verily, if he studies his lesson, even though lying on a soft couch, anointed, adorned and completely satisfied, he is burned (with holy fire?) up to the tips of his nails, whosoever, knowing this, studies his lesson: therefore one’s (daily) lesson should be studied. 5. The Azk-texts, truly, are honey, the Samantexts ghee, and the Yagus-texts ambrosia; and, indeed, when he studies the dialogue that (speech and reply) is a mess of milk and a mess of meat. ' The study of the Veda being ‘the sacrifice of the Brahman,’ the reading of a portion is, as it were, a special rite, or form of offering, belonging to that sacrifice. SAyasa, on the other hand, takes it to mean that the student performs, as it were, the particular rite, or offering, to which the portion he reads may refer. It may, indeed, be implied, though it certainly is not expressed in the text. 3 Thus A. Weber, Ind. Stud. X, p. 112 ;—sarfrapidanena tapastapto bhavati, Say. x1 KANra, 5 ADHYAYA, 7 BRAHMANA, IO. IOT 6. And, indeed, he who, knowing this, studies day by day the Azk-texts for his lesson, satisfies the gods with honey, and, thus satisfied, they satisfy him by every object of desire, by every kind of enjoyment. 7. And he who, knowing this, studies day by day the Sdman-texts for his lesson, satisfies the gods with ghee; and, being satisfied, they satisfy him by every object of desire, by every kind of enjoyment. 8. And he who, knowing this, studies day by day the Yagus-texts for his lesson, satisfies the gods with ambrosia ; and, being satisfied, they satisfy him by every object of desire, by every kind of enjoyment. g. And he who, knowing this, studies day by day the dialogue, the traditional myths and legends, for his lesson, satisfies the gods by messes of milk and meat; and, being satisfied, they satisfy him by every object of desire, by every kind of enjoyment.
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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