Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1We are but hankering after cows *’ 3. They then said (to one another), ‘Which of us shall question him?’ The shrewd SAkalya said, ‘I!’ When he (Y4g#avalkya) saw him, he said, ‘Have the Brahmazas made of thee a thing for quenching the firebrand, Sakalya ?’ 4. He said’, ‘How many gods are there, YAg#avalkya ?’—‘ Three hundred and three, and three thousand and three,’ he replied.‘ Yea, so it is!’ he said. ‘How many gods are there really, YAgzavalkya ?’—‘ Thirty-three.’—‘ Yea, so it is!’ he said. * One might also construe,—These are yours, O Brahmazas: he who is the most learned in sacred writ shall drive (them) away. Cf. Delbriick, Altind. Syntax, pp. 251, 363. * Gokamé eva kevalam vayam smah bhavamad, Say. ® See XIV, 6, 9, 1 seqq. 12 116 SATAPATHA-BRAHMANA. ‘How many gods are there really, Yag#avalkya ?’— ‘ Three. —‘ Yea, so it is!’ he said. ‘How many gods are there really, YAg#avalkya ?’—‘ Two.’— ‘Yea, so it is!’ he said. ‘ How many gods are there really, Yag#avalkya ?’—‘ One and a half.’—‘ Yea, so it is!’ he said. ‘How many gods are there really, YAgiavalkya ?’—‘One.’—' Yea, so it is!’ he said. ‘Who are those three hundred and three, and three thousand and three ?’ 5. He replied, ‘These are their powers, but thirty-three gods indeed there are.’-—‘ Who are those thirty-three ?’—‘ Eight Vasus, eleven Rudras, and twelve Adityas,—that makes thirty-one; and Indra and Pragapati make up the thirty-three.’ 6. ‘Who are the Vasus ?’—‘ Agni, the Earth, Vayu (the wind), the Air, Aditya (the sun), Heaven, the Moon, and the Stars :—these are the Vasus, for these cause all this (universe) to abide (vas), and hence they are the Vasus.’ 7. ‘Who are the Rudras ?’—‘ These ten vital airs in man, and the self (spirit) is the eleventh: when these depart from this mortal body, they cause wailing (rud), and hence they are the Rudras.’ 8. ‘Who are the Adityas ?,—‘ The twelve months of the year: these are the Adityas, for they pass whilst laying hold on everything here; and inasmuch as they pass whilst laying hold (4-d4) on everything here, they are the Adityas.’ g. ‘Who is Indra, and who Pragdpati ?’—‘ Indra, indeed, is thunder', and Prag&pati the sacrifice.’— ‘What is thunder ?’—‘ The thunderbolt.’—‘ What is the sacrifice ?’—‘ Cattle.’ 1 Sayama takes ‘stanayitnu’ in the sense of ‘ thunder-cloud,’ — stanayitnud stananasilo gargan parganya ity arthaA. x1 KAwpa, 6 ADHYAYA, 3 BRAHMANA, II. 117 10. ‘Who are those three gods ?’—‘ These three worlds, for therein all the gods are contained.’— ‘Who are those two gods?’—‘ Food and breath (life). —' Who is the one and a half ?’—‘ He who is blowing here! (Vayu, the wind),’—‘ Who is the one god ?’—‘ Breath.’
2117 10. ‘Who are those three gods ?’—‘ These three worlds, for therein all the gods are contained.’— ‘Who are those two gods?’—‘ Food and breath (life). —' Who is the one and a half ?’—‘ He who is blowing here! (Vayu, the wind),’—‘ Who is the one god ?’—‘ Breath.’ 11. He (Y4g#avalkya) said, ‘Thou hast gone on questioning me beyond the deity *, beyond which there must be no questioning: thow shalt die ere such and such a day, and not even thy bones shall reach thy home!’ And so, indeed, did he (Sakalya) die; and robbers carried off his bones’, taking them for something else*. Wherefore let no man decry® any one, for even (by) knowing this, he gets the better of him®. 1 XIV, 6, 9, 10, the use of ‘adhyardha (having one half over)’ in connection with the wind is accounted for by a fanciful etymology, viz. because the wind succeeds (or prevails) over (adhy-ardh) everything here. * That is, as would seem, PragApati, cf. XIV, 6, 6, 1, where YAgéavalkya tells Girgi how one world is ‘woven and rewoven’ on another, the last being that of Pragapati, which was woven on that of the Brahman ; and when GAargt asks him as to what world the Brahman-world was woven on, he gives the same reply as here, viz. that there must be no questioning beyond that deity (Pragdpati). 5 Prof. Weber, Ind. Streifen, I, p. 21, connects this feature with the belief in a strictly personal existence after death prevailing at the time of the Brahmasa, which involved, as a matter of great moment, the careful collection of the bones after the corpse had been burnt, with a view to their being placed in an earthen vessel and buried.—Cf. Asval. Grihyas. IV, 5, 1 seqq.; K4ty. Sr. XXI, 3, 7 seqq. See also J. Muir, Orig. Sanskrit Texts, vol. v, p. 316. ‘ That is, mistaking them for gold or some other valuable substance, comm.,—anyan manyama4n4A suvarn4didravyatvena ganantah. * Or, ‘revile,’ as the St. Petersb. Dict. takes it. Possibly, however, ‘upa-vad’ has here the sense of ‘to speak to,’ i.e. ‘to question or lecture some one.’ * The commentary is partly corrupt and not very intelligible :— 118 SATAPATHA-BRAHMANA. SeventH ApuyAya. First BRAHMANA. Tue Anima SAcrRIFICE’. 1. He performs the animal sacrifice. Now the animal sacrifice means cattle: thus, when he performs the animal sacrifice (pasubandha, the binding of the animal), it is in order that he may be possessed of cattle. Let him perform it at his home, thinking, ‘I will bind (attach) cattle to my home.’ Let him perform it in-the season of abundant fodder, thinking, ‘I will bind to myself cattle in a season of abundant fodder. For, whilst he is offering?, the - Sacrificer’s fires become worn out, and so does the Sacrificer, along with the worn-out fires, and along with the Sacrificer his house and cattle.
3For, whilst he is offering?, the - Sacrificer’s fires become worn out, and so does the Sacrificer, along with the worn-out fires, and along with the Sacrificer his house and cattle. 2. And when ‘he performs the animal sacrifice, he renews his fires, and so, along with the renewal of his fires, does the Sacrificer (renew himself), and along with the Sacrificer his house and cattle. And beneficial to life, indeed, is that redemption of his Yasm4d evam .tasmAd iti goshu kathdrfpena tattvanikr:(ti)m upetya vadt na bhavet, ava (? svayam) api tu evamvit paro bhavati, uktaprakfrena yah prinasvaripam ganati tam vidvamsam upetya tatparyena sav4 (?4tman4) yukto bhaved ity arthah, Say. Cf. Weber, Ind. Stud. V, p. 361, note.—Prof. Delbriick, Altind. Syntax, p. 528, takes ‘ paro bhavati’ in the sense.of ‘he becomes one of the other side, or shore,’ i.e. he dies. 1 Whilst a full account is given in the third Kanda (part ii, p- 162 seqq.) of the animal sacrifice performed on the day before the Soma-sacrifice, the Brahmaua, in the last two adhy4yas of the present K&zda, touches on certain features in which the performance of the animal sacrifice of the pressing-day differs from that of the preceding day. * Viz. the Agnihotra every morning and evening. x1 KANDA, 7 ADHYAYA, 2 BRAHMANA, I. I1Q own self?; for whilst he is offering the Sacrificer’s fires long for flesh; they set their minds on the Sacrificer and harbour designs on him. In other fires? people do indeed cook any kind of meat, but these (sacrificial fires) have no desire for any other flesh but this (sacrificial animal), and for him to whom they belong. 3. Now, when he performs the animal offering he thereby redeems himself—male by male, for the victim is a male, and the Sacrificer is a male. And this, indeed, to wit, flesh, is the best kind of food: he thus becomes an eater of the best kind of food. Let not a year pass by for him without his offering ; for the year means life: it is thus immortal life he thereby confers upon himself. Seconp BRAHMANA. 1. Now there is one animal sacrifice of the Haviryag#a order’, and another of the order of the Somasacrifice. Of the Haviryag#a order is that at which he (the Adhvaryu) brings him fast-food‘, leads water 1 That is, the ransoming of one’s own life from the sacrificial fires, by offering an animal victim to them in lieu of his own self. 2 That is, in ordinary, culinary fires. * That is, the offering of the Agnishomfya he-goat which takes place on the day before the press-day (see part ii, p. 162 seqq.); whilst the Savanfya-pasubandha is performed on the day of the Soma-sacrifice itself; the victim being slaughtered during the morning-service, and the flesh-portions cooked during the day and offered at the evening-service (cf. part ii, p. 313, note 3; p. 356, note 3).
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.
1We are but hankering after cows *’ 3. They then said (to one another), ‘Which of us shall question him?’ The shrewd SAkalya said, ‘I!’ When he (Y4g#avalkya) saw him, he said, ‘Have the Brahmazas made of thee a thing for quenching the firebrand, Sakalya ?’ 4. He said’, ‘How many gods are there, YAg#avalkya ?’—‘ Three hundred and three, and three thousand and three,’ he replied.‘ Yea, so it is!’ he said. ‘How many gods are there really, YAgzavalkya ?’—‘ Thirty-three.’—‘ Yea, so it is!’ he said. * One might also construe,—These are yours, O Brahmazas: he who is the most learned in sacred writ shall drive (them) away. Cf. Delbriick, Altind. Syntax, pp. 251, 363. * Gokamé eva kevalam vayam smah bhavamad, Say. ® See XIV, 6, 9, 1 seqq. 12 116 SATAPATHA-BRAHMANA. ‘How many gods are there really, Yag#avalkya ?’— ‘ Three. —‘ Yea, so it is!’ he said. ‘How many gods are there really, YAg#avalkya ?’—‘ Two.’— ‘Yea, so it is!’ he said. ‘ How many gods are there really, Yag#avalkya ?’—‘ One and a half.’—‘ Yea, so it is!’ he said. ‘How many gods are there really, YAgiavalkya ?’—‘One.’—' Yea, so it is!’ he said. ‘Who are those three hundred and three, and three thousand and three ?’ 5. He replied, ‘These are their powers, but thirty-three gods indeed there are.’-—‘ Who are those thirty-three ?’—‘ Eight Vasus, eleven Rudras, and twelve Adityas,—that makes thirty-one; and Indra and Pragapati make up the thirty-three.’ 6. ‘Who are the Vasus ?’—‘ Agni, the Earth, Vayu (the wind), the Air, Aditya (the sun), Heaven, the Moon, and the Stars :—these are the Vasus, for these cause all this (universe) to abide (vas), and hence they are the Vasus.’ 7. ‘Who are the Rudras ?’—‘ These ten vital airs in man, and the self (spirit) is the eleventh: when these depart from this mortal body, they cause wailing (rud), and hence they are the Rudras.’ 8. ‘Who are the Adityas ?,—‘ The twelve months of the year: these are the Adityas, for they pass whilst laying hold on everything here; and inasmuch as they pass whilst laying hold (4-d4) on everything here, they are the Adityas.’ g. ‘Who is Indra, and who Pragdpati ?’—‘ Indra, indeed, is thunder', and Prag&pati the sacrifice.’— ‘What is thunder ?’—‘ The thunderbolt.’—‘ What is the sacrifice ?’—‘ Cattle.’ 1 Sayama takes ‘stanayitnu’ in the sense of ‘ thunder-cloud,’ — stanayitnud stananasilo gargan parganya ity arthaA. x1 KAwpa, 6 ADHYAYA, 3 BRAHMANA, II. 117 10. ‘Who are those three gods ?’—‘ These three worlds, for therein all the gods are contained.’— ‘Who are those two gods?’—‘ Food and breath (life). —' Who is the one and a half ?’—‘ He who is blowing here! (Vayu, the wind),’—‘ Who is the one god ?’—‘ Breath.’
2117 10. ‘Who are those three gods ?’—‘ These three worlds, for therein all the gods are contained.’— ‘Who are those two gods?’—‘ Food and breath (life). —' Who is the one and a half ?’—‘ He who is blowing here! (Vayu, the wind),’—‘ Who is the one god ?’—‘ Breath.’ 11. He (Y4g#avalkya) said, ‘Thou hast gone on questioning me beyond the deity *, beyond which there must be no questioning: thow shalt die ere such and such a day, and not even thy bones shall reach thy home!’ And so, indeed, did he (Sakalya) die; and robbers carried off his bones’, taking them for something else*. Wherefore let no man decry® any one, for even (by) knowing this, he gets the better of him®. 1 XIV, 6, 9, 10, the use of ‘adhyardha (having one half over)’ in connection with the wind is accounted for by a fanciful etymology, viz. because the wind succeeds (or prevails) over (adhy-ardh) everything here. * That is, as would seem, PragApati, cf. XIV, 6, 6, 1, where YAgéavalkya tells Girgi how one world is ‘woven and rewoven’ on another, the last being that of Pragapati, which was woven on that of the Brahman ; and when GAargt asks him as to what world the Brahman-world was woven on, he gives the same reply as here, viz. that there must be no questioning beyond that deity (Pragdpati). 5 Prof. Weber, Ind. Streifen, I, p. 21, connects this feature with the belief in a strictly personal existence after death prevailing at the time of the Brahmasa, which involved, as a matter of great moment, the careful collection of the bones after the corpse had been burnt, with a view to their being placed in an earthen vessel and buried.—Cf. Asval. Grihyas. IV, 5, 1 seqq.; K4ty. Sr. XXI, 3, 7 seqq. See also J. Muir, Orig. Sanskrit Texts, vol. v, p. 316. ‘ That is, mistaking them for gold or some other valuable substance, comm.,—anyan manyama4n4A suvarn4didravyatvena ganantah. * Or, ‘revile,’ as the St. Petersb. Dict. takes it. Possibly, however, ‘upa-vad’ has here the sense of ‘to speak to,’ i.e. ‘to question or lecture some one.’ * The commentary is partly corrupt and not very intelligible :— 118 SATAPATHA-BRAHMANA. SeventH ApuyAya. First BRAHMANA. Tue Anima SAcrRIFICE’. 1. He performs the animal sacrifice. Now the animal sacrifice means cattle: thus, when he performs the animal sacrifice (pasubandha, the binding of the animal), it is in order that he may be possessed of cattle. Let him perform it at his home, thinking, ‘I will bind (attach) cattle to my home.’ Let him perform it in-the season of abundant fodder, thinking, ‘I will bind to myself cattle in a season of abundant fodder. For, whilst he is offering?, the - Sacrificer’s fires become worn out, and so does the Sacrificer, along with the worn-out fires, and along with the Sacrificer his house and cattle.
3For, whilst he is offering?, the - Sacrificer’s fires become worn out, and so does the Sacrificer, along with the worn-out fires, and along with the Sacrificer his house and cattle. 2. And when ‘he performs the animal sacrifice, he renews his fires, and so, along with the renewal of his fires, does the Sacrificer (renew himself), and along with the Sacrificer his house and cattle. And beneficial to life, indeed, is that redemption of his Yasm4d evam .tasmAd iti goshu kathdrfpena tattvanikr:(ti)m upetya vadt na bhavet, ava (? svayam) api tu evamvit paro bhavati, uktaprakfrena yah prinasvaripam ganati tam vidvamsam upetya tatparyena sav4 (?4tman4) yukto bhaved ity arthah, Say. Cf. Weber, Ind. Stud. V, p. 361, note.—Prof. Delbriick, Altind. Syntax, p. 528, takes ‘ paro bhavati’ in the sense.of ‘he becomes one of the other side, or shore,’ i.e. he dies. 1 Whilst a full account is given in the third Kanda (part ii, p- 162 seqq.) of the animal sacrifice performed on the day before the Soma-sacrifice, the Brahmaua, in the last two adhy4yas of the present K&zda, touches on certain features in which the performance of the animal sacrifice of the pressing-day differs from that of the preceding day. * Viz. the Agnihotra every morning and evening. x1 KANDA, 7 ADHYAYA, 2 BRAHMANA, I. I1Q own self?; for whilst he is offering the Sacrificer’s fires long for flesh; they set their minds on the Sacrificer and harbour designs on him. In other fires? people do indeed cook any kind of meat, but these (sacrificial fires) have no desire for any other flesh but this (sacrificial animal), and for him to whom they belong. 3. Now, when he performs the animal offering he thereby redeems himself—male by male, for the victim is a male, and the Sacrificer is a male. And this, indeed, to wit, flesh, is the best kind of food: he thus becomes an eater of the best kind of food. Let not a year pass by for him without his offering ; for the year means life: it is thus immortal life he thereby confers upon himself. Seconp BRAHMANA. 1. Now there is one animal sacrifice of the Haviryag#a order’, and another of the order of the Somasacrifice. Of the Haviryag#a order is that at which he (the Adhvaryu) brings him fast-food‘, leads water 1 That is, the ransoming of one’s own life from the sacrificial fires, by offering an animal victim to them in lieu of his own self. 2 That is, in ordinary, culinary fires. * That is, the offering of the Agnishomfya he-goat which takes place on the day before the press-day (see part ii, p. 162 seqq.); whilst the Savanfya-pasubandha is performed on the day of the Soma-sacrifice itself; the victim being slaughtered during the morning-service, and the flesh-portions cooked during the day and offered at the evening-service (cf. part ii, p. 313, note 3; p. 356, note 3).
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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