Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1g. 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. 10. Moving, indeed, are the waters, moving is the sun, moving the moon, and moving the stars; and, verily, as if these deities did not move and act, even so will the Brahmasa be on that day on which he does not study his lesson: therefore one’s (daily) lesson should be studied. And hence let him at least pronounce either a Azk-verse or a Yagus-formula, or a Saéman-verse, or a Gath4, or a Kumby4?, to ensure continuity of the Vrata?*. 1 A ‘Kumby4,’ according to Sfyama, is a Brahmana-passage explanatory of some sacrificial precept or rite (vidhyarthav4datmakam brahmana-vikyam); whilst, on Aitarey4r. II, 3, 6, 8, the same commentator explains it as a verse (rig-visesha) conveying — some precept of conduct (4#4rasiksharfipa), such as ‘brahma- Aaryasyposinam karma kuru, diva mf svapsi2Z,’ &c. Cf. Prof. F. Max Miller’s transl., Upanishads I, p. 230, note 2. 3 This is in keeping with the mystic representation of this and 102 SATAPATHA-BRAHMANA, EicutnH BrRAHMANA. 1. Verily, in the beginning, Pragapati alone was here. He desired, ‘ May I exist, may I be generated.’ He wearied himself and performed fervid devotions: from him, thus wearied and heated, the three worlds were created—the earth, the air, and the sky. 2. He heated these three worlds, and from them, thus heated, three lights (gyotis) were produced— Agni (the fire), he who blows here (V4yu), and Strya (the sun). 3. He heated these three lights, and from them, thus heated, the three Vedas were produced—the Rig-veda from Agni, the Yagur-veda from VAyu, and the S4ma-veda from Sarya. 4. He heated these three Vedas, and from them, thus heated, three luminous essences! were pro- the preceding chapters which represent the daily study of the scriptural lesson as a sacrifice continued day by day. The student, as the sacrificer, has accordingly, during the sacrifice (that is, during the period of his study of the Vedas, or for life), as it were, to limit his daily food to the drinking of the Vrata-milk, which rule he obeys symbolically by reciting such a verse or formula.
2The student, as the sacrificer, has accordingly, during the sacrifice (that is, during the period of his study of the Vedas, or for life), as it were, to limit his daily food to the drinking of the Vrata-milk, which rule he obeys symbolically by reciting such a verse or formula. 1 ? Sdyana takes ‘sukra’ here in the sense of ‘flame, light’ (vyahritirapaxi tegamsi); whilst the St. Petersb. Dict. assigns to it the meaning of ‘sap, juice’ (Saft, Seim, cf. next note). Ait. Br. V, 32, contains a very similar passage in which the same process of evolution is set forth:—Prag4pati first creates the three worlds, earth, air, and heaven. From them, being heated by him, three lights (gyotis) are produced—Agni from the earth, Vayu from the air, and Aditya from the sky (or heaven). From them, being heated, the three Vedas are produced—the Aig-veda from Agni, the Yagur-veda from VAyu, and the SAma-veda from Aditya. From the Vedas, being heated, three flames (sukra, luminaries, Haug) are produced—BhO4 from the Asg-veda, Bhuva# from the Yagur- XI KANDA, 5 ADHYAYA, 8 BRAHMANA, 6. 103 duced—‘ bhi’ from the Azg-veda, ‘bhuva’ from the Yagur-veda, and ‘svar’ from the Sdma-veda. And with the Azg-veda they then performed the work of the Hotzz priest, with the Yagur-veda the work of the Adhvaryu, and with the SAma-veda the work of the Udgatzz; and what luminous essence! there was in the threefold science, therewith the work of the Brahman priest then proceeded. 5. The gods spake unto Pragdpati, ‘If our sacrifice were to fail, in respect of either the Azé, or the Yagus, or the Sdman, whereby should we heal it?’ 6. He spake, ‘If (it were to fail) in respect of the Rik, ye should take ghee by four ladlings and offer it in the G&rhapatya fire with ‘BhdZ!’ and if in respect of the Yagus, ye should take ghee by four ladlings and offer it in the Agntdhrtya—or in the Anvahéryapaéana? in the ease of a Haviryag#a— with ‘Bhuvas!’ and if in respect of the S4man, ye should take ghee by four ladlings and offer it in the Ahavantya with ‘Svar!’ But if it should not be known (where the mistake has occurred), ye should make offering in the Ahavantya after utter- veda, and Svar from the Sima-veda. From these in the same way are produced three sounds (or letters, varnza), 4, u and m, which being combined yield the syllable ‘Om.’ Cp. J. Muir, Original Sanskrit Texts, vol. iii, p. 4. 1 Here Sayana also seems to take ‘sukra’ in the sense of ‘ pure, essential part ’—nirmalam rfpam sdratvatamsah (1). * That is, the Dakshizagni. At the Haviryag#a (of which class of sacrifices, performed in the Prasinavamsa hall, the full and new moon serves as model) there is no Agnidhrtya, which is, however, required for the Soma-sacrifice. See the plan in part ii, P- 475- 104 SATAPATHA-BRAHMANA.
3* That is, the Dakshizagni. At the Haviryag#a (of which class of sacrifices, performed in the Prasinavamsa hall, the full and new moon serves as model) there is no Agnidhrtya, which is, however, required for the Soma-sacrifice. See the plan in part ii, P- 475- 104 SATAPATHA-BRAHMANA. ing rapidly all (the three sacred words’): thus one heals the Azg-veda by the Azg-veda*, the Yagurveda by the Yagur-veda, and the S4ma-veda by the S4ma-veda ;—even as one would put together joint with joint*, so does he put together (the broken part of the sacrifice) whoever heals it by means of these (three sacred words). But if he heals it in any other way than this, it would be just as if one tried to put together something that is broken with something else that is broken, or as if one were to apply some poison as lotion to a broken part*. Let him therefore appoint only one who knows this (to officiate as) his Brahman, and not one who does not know this. . 7. As to this they say, ‘Seeing that the work of the Hotrz is performed with the Azg-veda, that of the Adhvaryu with the Yagur-veda, and that of the Udgatsz with the S4ma-veda, wherewith then is the work of the Brahman (performed)?’ Let him reply, ‘With that threefold science.’ 1 According to Séyana, offering would be used with the formula ‘ Bhfr bhuvat svaA, svahé !’ ® Viz. by the word ‘ bh@4,’ representing that Veda. * Yatha khalu loke bhagnam hastapfd4diparva tatsannihiten&nyena parvan4 purush4ya samdadhy&t samsleshayet, evam evanena vyahritig#anena tat tad avedoktam prabhrishfam ahgam punak sahitam bhavati, Say. * ? Or, as if one were to put some fluid into some broken (vessel ; or, on some broken part),—yath4 sirsena bhagnena anyak dAfrnam bhagnam vastu samdhitset samdh4tum ikkhet ; yatha v4 sirze garam bhaktavayave garam abhinidadhy&t praAdattipeta (? prakshipet), Say. xI KAwDA, 5 ADHYAYA, 9 BRAHMANA, 5. 105 Ninth BrRAHMANA. Tre ApAsrya-GRAHa. 1. Now, the Amsu (cup of Soma)’, indeed, is no other than Pragdpati; and it is the body of this (sacrifice), for PragApati, indeed, is the body. And the Adabhya?® (cup of Soma) is no other than speech. When he draws the Amsu-cup, and then the Adabhya-cup, he thereby constructs the body of this (sacrifice) and then establishes that speech therein. 2. And, indeed, the Amsu is also the mind, and the Adabhya speech; and the Amsu is the outbreathing, and the Ad4bhya the up-breathing; and the Amsu is the eye, and the Adabhya the ear: these two cups they draw for the sake of wholeness and completeness. 3. Now; the gods and the Asuras, both of them sprung from Pragdpati, were contending,—it was for this very sacrifice, for Pragdpati, that they were contending, saying, ‘Ours he shall be! ours he shall be!’ 4. The gods then went on singing praises, and toiling. They saw this cup of Soma, this Adabhya, and drew it: they seized upon the (three) Somaservices, and possessed themselves of the whole sacrifice, and excluded the Asuras from the sacrifice.
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.
1g. 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. 10. Moving, indeed, are the waters, moving is the sun, moving the moon, and moving the stars; and, verily, as if these deities did not move and act, even so will the Brahmasa be on that day on which he does not study his lesson: therefore one’s (daily) lesson should be studied. And hence let him at least pronounce either a Azk-verse or a Yagus-formula, or a Saéman-verse, or a Gath4, or a Kumby4?, to ensure continuity of the Vrata?*. 1 A ‘Kumby4,’ according to Sfyama, is a Brahmana-passage explanatory of some sacrificial precept or rite (vidhyarthav4datmakam brahmana-vikyam); whilst, on Aitarey4r. II, 3, 6, 8, the same commentator explains it as a verse (rig-visesha) conveying — some precept of conduct (4#4rasiksharfipa), such as ‘brahma- Aaryasyposinam karma kuru, diva mf svapsi2Z,’ &c. Cf. Prof. F. Max Miller’s transl., Upanishads I, p. 230, note 2. 3 This is in keeping with the mystic representation of this and 102 SATAPATHA-BRAHMANA, EicutnH BrRAHMANA. 1. Verily, in the beginning, Pragapati alone was here. He desired, ‘ May I exist, may I be generated.’ He wearied himself and performed fervid devotions: from him, thus wearied and heated, the three worlds were created—the earth, the air, and the sky. 2. He heated these three worlds, and from them, thus heated, three lights (gyotis) were produced— Agni (the fire), he who blows here (V4yu), and Strya (the sun). 3. He heated these three lights, and from them, thus heated, the three Vedas were produced—the Rig-veda from Agni, the Yagur-veda from VAyu, and the S4ma-veda from Sarya. 4. He heated these three Vedas, and from them, thus heated, three luminous essences! were pro- the preceding chapters which represent the daily study of the scriptural lesson as a sacrifice continued day by day. The student, as the sacrificer, has accordingly, during the sacrifice (that is, during the period of his study of the Vedas, or for life), as it were, to limit his daily food to the drinking of the Vrata-milk, which rule he obeys symbolically by reciting such a verse or formula.
2The student, as the sacrificer, has accordingly, during the sacrifice (that is, during the period of his study of the Vedas, or for life), as it were, to limit his daily food to the drinking of the Vrata-milk, which rule he obeys symbolically by reciting such a verse or formula. 1 ? Sdyana takes ‘sukra’ here in the sense of ‘flame, light’ (vyahritirapaxi tegamsi); whilst the St. Petersb. Dict. assigns to it the meaning of ‘sap, juice’ (Saft, Seim, cf. next note). Ait. Br. V, 32, contains a very similar passage in which the same process of evolution is set forth:—Prag4pati first creates the three worlds, earth, air, and heaven. From them, being heated by him, three lights (gyotis) are produced—Agni from the earth, Vayu from the air, and Aditya from the sky (or heaven). From them, being heated, the three Vedas are produced—the Aig-veda from Agni, the Yagur-veda from VAyu, and the SAma-veda from Aditya. From the Vedas, being heated, three flames (sukra, luminaries, Haug) are produced—BhO4 from the Asg-veda, Bhuva# from the Yagur- XI KANDA, 5 ADHYAYA, 8 BRAHMANA, 6. 103 duced—‘ bhi’ from the Azg-veda, ‘bhuva’ from the Yagur-veda, and ‘svar’ from the Sdma-veda. And with the Azg-veda they then performed the work of the Hotzz priest, with the Yagur-veda the work of the Adhvaryu, and with the SAma-veda the work of the Udgatzz; and what luminous essence! there was in the threefold science, therewith the work of the Brahman priest then proceeded. 5. The gods spake unto Pragdpati, ‘If our sacrifice were to fail, in respect of either the Azé, or the Yagus, or the Sdman, whereby should we heal it?’ 6. He spake, ‘If (it were to fail) in respect of the Rik, ye should take ghee by four ladlings and offer it in the G&rhapatya fire with ‘BhdZ!’ and if in respect of the Yagus, ye should take ghee by four ladlings and offer it in the Agntdhrtya—or in the Anvahéryapaéana? in the ease of a Haviryag#a— with ‘Bhuvas!’ and if in respect of the S4man, ye should take ghee by four ladlings and offer it in the Ahavantya with ‘Svar!’ But if it should not be known (where the mistake has occurred), ye should make offering in the Ahavantya after utter- veda, and Svar from the Sima-veda. From these in the same way are produced three sounds (or letters, varnza), 4, u and m, which being combined yield the syllable ‘Om.’ Cp. J. Muir, Original Sanskrit Texts, vol. iii, p. 4. 1 Here Sayana also seems to take ‘sukra’ in the sense of ‘ pure, essential part ’—nirmalam rfpam sdratvatamsah (1). * That is, the Dakshizagni. At the Haviryag#a (of which class of sacrifices, performed in the Prasinavamsa hall, the full and new moon serves as model) there is no Agnidhrtya, which is, however, required for the Soma-sacrifice. See the plan in part ii, P- 475- 104 SATAPATHA-BRAHMANA.
3* That is, the Dakshizagni. At the Haviryag#a (of which class of sacrifices, performed in the Prasinavamsa hall, the full and new moon serves as model) there is no Agnidhrtya, which is, however, required for the Soma-sacrifice. See the plan in part ii, P- 475- 104 SATAPATHA-BRAHMANA. ing rapidly all (the three sacred words’): thus one heals the Azg-veda by the Azg-veda*, the Yagurveda by the Yagur-veda, and the S4ma-veda by the S4ma-veda ;—even as one would put together joint with joint*, so does he put together (the broken part of the sacrifice) whoever heals it by means of these (three sacred words). But if he heals it in any other way than this, it would be just as if one tried to put together something that is broken with something else that is broken, or as if one were to apply some poison as lotion to a broken part*. Let him therefore appoint only one who knows this (to officiate as) his Brahman, and not one who does not know this. . 7. As to this they say, ‘Seeing that the work of the Hotrz is performed with the Azg-veda, that of the Adhvaryu with the Yagur-veda, and that of the Udgatsz with the S4ma-veda, wherewith then is the work of the Brahman (performed)?’ Let him reply, ‘With that threefold science.’ 1 According to Séyana, offering would be used with the formula ‘ Bhfr bhuvat svaA, svahé !’ ® Viz. by the word ‘ bh@4,’ representing that Veda. * Yatha khalu loke bhagnam hastapfd4diparva tatsannihiten&nyena parvan4 purush4ya samdadhy&t samsleshayet, evam evanena vyahritig#anena tat tad avedoktam prabhrishfam ahgam punak sahitam bhavati, Say. * ? Or, as if one were to put some fluid into some broken (vessel ; or, on some broken part),—yath4 sirsena bhagnena anyak dAfrnam bhagnam vastu samdhitset samdh4tum ikkhet ; yatha v4 sirze garam bhaktavayave garam abhinidadhy&t praAdattipeta (? prakshipet), Say. xI KAwDA, 5 ADHYAYA, 9 BRAHMANA, 5. 105 Ninth BrRAHMANA. Tre ApAsrya-GRAHa. 1. Now, the Amsu (cup of Soma)’, indeed, is no other than Pragdpati; and it is the body of this (sacrifice), for PragApati, indeed, is the body. And the Adabhya?® (cup of Soma) is no other than speech. When he draws the Amsu-cup, and then the Adabhya-cup, he thereby constructs the body of this (sacrifice) and then establishes that speech therein. 2. And, indeed, the Amsu is also the mind, and the Adabhya speech; and the Amsu is the outbreathing, and the Ad4bhya the up-breathing; and the Amsu is the eye, and the Adabhya the ear: these two cups they draw for the sake of wholeness and completeness. 3. Now; the gods and the Asuras, both of them sprung from Pragdpati, were contending,—it was for this very sacrifice, for Pragdpati, that they were contending, saying, ‘Ours he shall be! ours he shall be!’ 4. The gods then went on singing praises, and toiling. They saw this cup of Soma, this Adabhya, and drew it: they seized upon the (three) Somaservices, and possessed themselves of the whole sacrifice, and excluded the Asuras from the sacrifice.
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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