Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1But such a one as is bent at the top and bent inwards in the middle, is a type of food (prosperity): therefore let him who wishes for food make such a one his sacrificial stake. Fourtn BRAHMANA. 1. Now, when he who is about to perform an animal sacrifice makes a stake one cubit long, he thereby gains this (terrestrial) world; and when (he makes) one two cubits long, he thereby gains the air-world ; and when he makes one three cubits long, he thereby gains the heavens; and when he makes one four cubits long, he thereby gains the regions. But, indeed, that sacrificial stake of the (ordinary) animal sacrifice is either three or four cubits long, and ane that is above that belongs to the Somasacrifice. 2. As to this they say, ‘ Should he offer the butterportions or not ?’—‘ Let him offer them,’ they say ; ‘for the two butter-portions are the eyes of the sacrifice, and what were man without eyes?’ For as long as a co-sharer is not bought off by (receiving) a share of his own, so long does he consider himself not bought off; but when he is bought off by a share of his own, then, indeed, he considers himself bought 1 That is, as would seem, bent to the opposite side from that towards which the top tends, XI KANDA, 7 ADHYAYA, 4 BRAHMANA, 4. 125 off: when the Hotvz, on that occasion!, recites, ‘Endow the Rakshas with blood!’ he buys him off by (assigning to him) a share of his own. 3. For on that occasion® the anguish of the victim, in being slaughtered, becomes concentrated in the heart, and from the heart (it flows) into the spit. Thus, if they (were to) cook the animal together with the heart, the anguish would again spread all over the animal: let him therefore cook it (the heart) after spitting it from the side on a stick. 4. He makes an underlayer of ghee (in the offering-ladle): this he makes a type of the earth; he then puts a chip of gold thereon: this he makes a type of fire; he then puts the omentum thereon: this he makes a type of the air; he then puts a chip of gold thereon: this he makes a type of the sun; and what (ghee) he pours upon it, that he makes a type of the heavens. This, then, is that fiveportioned omentum,— fivefold is the sacrifice, fivefold the sacrificial animal, and five seasons there are in the year: this is why the omentum consists of five portions’. } Viz. at the time when the victim is cut up. Cf. Ait. Br. IT, 7,— ‘Endow ye the Rakshas with blood !’ he says; for by (assigning to them) the husks and the sweepings of the grain the gods deprived the Rakshas of their share in the Haviryaga#a, and by the blood (they deprived them) of that in the great (Soma-) sacrifice: thus by saying, ‘ Endow ye the Rakshas with blood!’ he dispossesses the Rakshas of the sacrifice by assigning to them their own share.— The Adhvaryu then smears a stalk of grass with the blood with, ‘Thou art the Rakshas’ share,’ throws it on the heap of rubbish, and treads on it with, ‘ Herewith I tread down the Rakshas,’ &c. Cf. III, 8, 2, 13-15.
2Cf. III, 8, 2, 13-15. * See III, 8, 5, 8. * Or, cuttings; see ILI, 8, 2, 26. 126 SATAPATHA-BRAHMANA. EicutH ApuyAya. First BrRAHMANA. 1. Verily, even as this cart-wheel, or a potter's wheel, would creak! if not steadied, so, indeed, were these worlds unfirm and unsteadied. 2. Pragdpati then bethought him, ‘How may these worlds become firm and steadied?’ By means of the mountains and rivers he stablished this (earth), by means of the birds and sun-motes? the air, and by means of the clouds and stars the sky. 3. He then exclaimed, ‘ Wealth !’—now, wealth? (mahas) means cattle, whence they (cattle) thrive (mahtyante*) exceedingly in the homestead of one who possesses many of them; and this (Sacrificer), indeed, possesses many of them, and in his homestead they do thrive exceedingly. Wherefore, if people were either to forcibly drive him from his home, or to bid him go forth, let him, after performing the Agni-hotra, approach (the fires) saying, ‘ Wealth’; and he becomes firmly established by offspring and cattle, and is not deprived of his home. 1 Sféyama apparently takes ‘krand’ in the sense of ‘to shake, or wabble,’-—‘ even as a cart-wheel or some other wheel, not standing on the ground for want of the wooden rest (4lambana-k4sh/fa, ? axle-pin) or some other thing, would wabble (hvalet).’ What Sayana means to say, probably, is that the verb used by the author expresses the effect of the action intended. ? Or, sun-beams (rasmi), as Sf&yana takes ‘marti’; cf. Weber, Ind. Stud. IX, p. 9, note. * Or, joy ;—cp. II, 3, 4, 25, which would seem to be the passage referred to in the present paragraph. * Or, perhaps, ‘they enjoy themselves, gambol,’ as the St. Petersb. Dict. takes it. Differently, again, Sayava,—yata ebhiA pasubhir mahiyate (he thrives?), ata ete mahah, XI KANDA, 8 ADHYAYA, 3 BRAHMANA, 2. 127 Seconp BrAHMANA. 1. Verily, there are four kinds of fire—the one laid down, the one taken out, the one taken forward, and the one spread (over the three hearths). Now, that which is laid down is this very (terrestrial) world; that which is taken out is the air-world, that which is taken forward is the sky, and that which is spread is the regions. And that which is laid down is Agni, that which is taken out is Vayu (the wind), that which is taken forward is Aditya (the sun), and ‘that which is spread is Kandramas (the moon). And that which is laid down is the GA&rhapatya, that which is taken out is the Ahavantya, that which is taken forward is the (fire) they lead forth eastwards from the Ahavantya; and that which is spread is the one they take northwards for the cooking of the victim, and that (used) for the byofferings': let him therefore perform the animal sacrifice on a fire taken forward. Tuirp BRAHMANA. 1. Here, now, they say, ‘To what deity should this victim belong ?’—‘It should belong to Pragapati, they say; ‘for it was Pragdpati who first saw it: therefore it is to Pragdpati that this victim should belong.’
3Tuirp BRAHMANA. 1. Here, now, they say, ‘To what deity should this victim belong ?’—‘It should belong to Pragapati, they say; ‘for it was Pragdpati who first saw it: therefore it is to Pragdpati that this victim should belong.’ 2. And they also say, ‘To Sfrya (the sun) that victim should belong ;’—whence it is that cattle are tied up when he (the sun) has set: some of them 1 See III, 8, 3, 18; 8, 4, 9, with note. 128 SATAPATHA-BRAHMANA. they tie up! in their. respective stables, and others just flock together :—‘therefore,’ they say, ‘it is to Sarya that this victim should belong.’ 3. And they also say, ‘To Indra and Agni that victim should belong; for behind these two deities are (all) the other gods;—if one who is afflicted sacrifices, those two (gods) sustain him; and if one sacrifices with (a desire for) abundance ?, they sustain him: therefore it is to Indra and Agni that this victim should belong.’ 4. The animal sacrifice, indeed, is the breath, whence, as long as one lives, no other has power over his cattle, for they are tied to him. 5. Pragdpati said to Agni, ‘I will perform sacrifice with thee: I will lay hands upon thee (as a victim).’ —‘Nay,’ said he, ‘speak unto man!’ He said to man, ‘I will perform sacrifice with thee: I will lay hands upon thee.’—‘' Nay,’ said he, ‘speak unto the cattle!’ He said to the cattle, ‘I will perform sacrifice with you: I will lay hands. upon you.’— ‘Nay, said they, ‘speak unto the moon!’ He said to the moon, ‘I will perform sacrifice with thee: I will lay hands upon thee.—‘ Nay,’ said he, ‘speak unto the sun!’ He said to the sun, ‘I will perform sacrifice with thee: I will lay hands upon thee.’ ‘So be it!’ said he; ‘but seeing that those liked it not (to be slaughtered), what, then, shall become mine that now is with these *?’—‘ What- 1 Or, perhaps, cattle are shut up—some of them they shut up. * ? Thus, apparently, Sayaza :—Anye tv indragnyo/ sarvadevatapradhanyat svoddesena yagam kritavatém krame4rtinasak(atv)an mahatas (? mahasaA) prapakatvaé 4a pasur aindragna iti. * Etesham svabhfitam vastu kim labdham bhavet, Say. x1 KAwpA, 8 ADHYAYA, 3 BRAHMANA, 6. 129 soever thou mayest desire,’ he said.‘ So be it,’ he replied. He laid hands upon him, and this is that animal of his seized (for sacrifice). When slaughtered, it swelled, and by means of those Apri-hymns, he appeased it’; and inasmuch as, by means of these Apri-hymns, he appeased it, they are called Aprts. And let him, for that reason, say of the slaughtered animal, ‘ Let it lie fora moment!’ As great as the world is which he gains by performing the horsesacrifice, so great a world does he gain by this (animal 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.
1But such a one as is bent at the top and bent inwards in the middle, is a type of food (prosperity): therefore let him who wishes for food make such a one his sacrificial stake. Fourtn BRAHMANA. 1. Now, when he who is about to perform an animal sacrifice makes a stake one cubit long, he thereby gains this (terrestrial) world; and when (he makes) one two cubits long, he thereby gains the air-world ; and when he makes one three cubits long, he thereby gains the heavens; and when he makes one four cubits long, he thereby gains the regions. But, indeed, that sacrificial stake of the (ordinary) animal sacrifice is either three or four cubits long, and ane that is above that belongs to the Somasacrifice. 2. As to this they say, ‘ Should he offer the butterportions or not ?’—‘ Let him offer them,’ they say ; ‘for the two butter-portions are the eyes of the sacrifice, and what were man without eyes?’ For as long as a co-sharer is not bought off by (receiving) a share of his own, so long does he consider himself not bought off; but when he is bought off by a share of his own, then, indeed, he considers himself bought 1 That is, as would seem, bent to the opposite side from that towards which the top tends, XI KANDA, 7 ADHYAYA, 4 BRAHMANA, 4. 125 off: when the Hotvz, on that occasion!, recites, ‘Endow the Rakshas with blood!’ he buys him off by (assigning to him) a share of his own. 3. For on that occasion® the anguish of the victim, in being slaughtered, becomes concentrated in the heart, and from the heart (it flows) into the spit. Thus, if they (were to) cook the animal together with the heart, the anguish would again spread all over the animal: let him therefore cook it (the heart) after spitting it from the side on a stick. 4. He makes an underlayer of ghee (in the offering-ladle): this he makes a type of the earth; he then puts a chip of gold thereon: this he makes a type of fire; he then puts the omentum thereon: this he makes a type of the air; he then puts a chip of gold thereon: this he makes a type of the sun; and what (ghee) he pours upon it, that he makes a type of the heavens. This, then, is that fiveportioned omentum,— fivefold is the sacrifice, fivefold the sacrificial animal, and five seasons there are in the year: this is why the omentum consists of five portions’. } Viz. at the time when the victim is cut up. Cf. Ait. Br. IT, 7,— ‘Endow ye the Rakshas with blood !’ he says; for by (assigning to them) the husks and the sweepings of the grain the gods deprived the Rakshas of their share in the Haviryaga#a, and by the blood (they deprived them) of that in the great (Soma-) sacrifice: thus by saying, ‘ Endow ye the Rakshas with blood!’ he dispossesses the Rakshas of the sacrifice by assigning to them their own share.— The Adhvaryu then smears a stalk of grass with the blood with, ‘Thou art the Rakshas’ share,’ throws it on the heap of rubbish, and treads on it with, ‘ Herewith I tread down the Rakshas,’ &c. Cf. III, 8, 2, 13-15.
2Cf. III, 8, 2, 13-15. * See III, 8, 5, 8. * Or, cuttings; see ILI, 8, 2, 26. 126 SATAPATHA-BRAHMANA. EicutH ApuyAya. First BrRAHMANA. 1. Verily, even as this cart-wheel, or a potter's wheel, would creak! if not steadied, so, indeed, were these worlds unfirm and unsteadied. 2. Pragdpati then bethought him, ‘How may these worlds become firm and steadied?’ By means of the mountains and rivers he stablished this (earth), by means of the birds and sun-motes? the air, and by means of the clouds and stars the sky. 3. He then exclaimed, ‘ Wealth !’—now, wealth? (mahas) means cattle, whence they (cattle) thrive (mahtyante*) exceedingly in the homestead of one who possesses many of them; and this (Sacrificer), indeed, possesses many of them, and in his homestead they do thrive exceedingly. Wherefore, if people were either to forcibly drive him from his home, or to bid him go forth, let him, after performing the Agni-hotra, approach (the fires) saying, ‘ Wealth’; and he becomes firmly established by offspring and cattle, and is not deprived of his home. 1 Sféyama apparently takes ‘krand’ in the sense of ‘to shake, or wabble,’-—‘ even as a cart-wheel or some other wheel, not standing on the ground for want of the wooden rest (4lambana-k4sh/fa, ? axle-pin) or some other thing, would wabble (hvalet).’ What Sayana means to say, probably, is that the verb used by the author expresses the effect of the action intended. ? Or, sun-beams (rasmi), as Sf&yana takes ‘marti’; cf. Weber, Ind. Stud. IX, p. 9, note. * Or, joy ;—cp. II, 3, 4, 25, which would seem to be the passage referred to in the present paragraph. * Or, perhaps, ‘they enjoy themselves, gambol,’ as the St. Petersb. Dict. takes it. Differently, again, Sayava,—yata ebhiA pasubhir mahiyate (he thrives?), ata ete mahah, XI KANDA, 8 ADHYAYA, 3 BRAHMANA, 2. 127 Seconp BrAHMANA. 1. Verily, there are four kinds of fire—the one laid down, the one taken out, the one taken forward, and the one spread (over the three hearths). Now, that which is laid down is this very (terrestrial) world; that which is taken out is the air-world, that which is taken forward is the sky, and that which is spread is the regions. And that which is laid down is Agni, that which is taken out is Vayu (the wind), that which is taken forward is Aditya (the sun), and ‘that which is spread is Kandramas (the moon). And that which is laid down is the GA&rhapatya, that which is taken out is the Ahavantya, that which is taken forward is the (fire) they lead forth eastwards from the Ahavantya; and that which is spread is the one they take northwards for the cooking of the victim, and that (used) for the byofferings': let him therefore perform the animal sacrifice on a fire taken forward. Tuirp BRAHMANA. 1. Here, now, they say, ‘To what deity should this victim belong ?’—‘It should belong to Pragapati, they say; ‘for it was Pragdpati who first saw it: therefore it is to Pragdpati that this victim should belong.’
3Tuirp BRAHMANA. 1. Here, now, they say, ‘To what deity should this victim belong ?’—‘It should belong to Pragapati, they say; ‘for it was Pragdpati who first saw it: therefore it is to Pragdpati that this victim should belong.’ 2. And they also say, ‘To Sfrya (the sun) that victim should belong ;’—whence it is that cattle are tied up when he (the sun) has set: some of them 1 See III, 8, 3, 18; 8, 4, 9, with note. 128 SATAPATHA-BRAHMANA. they tie up! in their. respective stables, and others just flock together :—‘therefore,’ they say, ‘it is to Sarya that this victim should belong.’ 3. And they also say, ‘To Indra and Agni that victim should belong; for behind these two deities are (all) the other gods;—if one who is afflicted sacrifices, those two (gods) sustain him; and if one sacrifices with (a desire for) abundance ?, they sustain him: therefore it is to Indra and Agni that this victim should belong.’ 4. The animal sacrifice, indeed, is the breath, whence, as long as one lives, no other has power over his cattle, for they are tied to him. 5. Pragdpati said to Agni, ‘I will perform sacrifice with thee: I will lay hands upon thee (as a victim).’ —‘Nay,’ said he, ‘speak unto man!’ He said to man, ‘I will perform sacrifice with thee: I will lay hands upon thee.’—‘' Nay,’ said he, ‘speak unto the cattle!’ He said to the cattle, ‘I will perform sacrifice with you: I will lay hands. upon you.’— ‘Nay, said they, ‘speak unto the moon!’ He said to the moon, ‘I will perform sacrifice with thee: I will lay hands upon thee.—‘ Nay,’ said he, ‘speak unto the sun!’ He said to the sun, ‘I will perform sacrifice with thee: I will lay hands upon thee.’ ‘So be it!’ said he; ‘but seeing that those liked it not (to be slaughtered), what, then, shall become mine that now is with these *?’—‘ What- 1 Or, perhaps, cattle are shut up—some of them they shut up. * ? Thus, apparently, Sayaza :—Anye tv indragnyo/ sarvadevatapradhanyat svoddesena yagam kritavatém krame4rtinasak(atv)an mahatas (? mahasaA) prapakatvaé 4a pasur aindragna iti. * Etesham svabhfitam vastu kim labdham bhavet, Say. x1 KAwpA, 8 ADHYAYA, 3 BRAHMANA, 6. 129 soever thou mayest desire,’ he said.‘ So be it,’ he replied. He laid hands upon him, and this is that animal of his seized (for sacrifice). When slaughtered, it swelled, and by means of those Apri-hymns, he appeased it’; and inasmuch as, by means of these Apri-hymns, he appeased it, they are called Aprts. And let him, for that reason, say of the slaughtered animal, ‘ Let it lie fora moment!’ As great as the world is which he gains by performing the horsesacrifice, so great a world does he gain by this (animal 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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