Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1And 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). 6. The (wind of the) eastern region breathed over that (dead victim), saying, ‘Breathe forth!’ and thereby laid the breath (of the mouth) into it; the southern region breathed over it, saying, ‘Breathe through!’ and thereby laid the throughbreathing into it; the western region breathed over it, saying, ‘ Breathe off!’ and thereby laid -the offbreathing into it; the northern region breathed over it, saying, ‘Breathe up!’ and thereby laid the up-breathing (of the nostrils) into it; the upper region breathed over it, saying, ‘ Breathe all about!’ and thereby laid the circulating breathing into it. Therefore, regarding a new-born son, let him say to five Brahmazas, before the navel-string has been cut, ‘Breathe over him in this way?!’ But if he should be unable to obtain them he may even ' See III, 8, 1, 2 (with note), where ‘4-prft’ is apparently taken by the Brahmana in the sense of ‘to fill up.’ 2 The Brahmans having been placed in the direction of the respective quarters, the father makes one after the other breathe upon the child,—the first from the east and the child’s head, the second from the right side, &c., in sunwise succession; the fifth (whose position is not specified) breathing right duwn upon the child. [44] K 130 SATAPATHA-BRAHMANA. himself breathe over him whilst walking round him; and that (son of his) attains the full measure of life? and lives to old age. 7. He (the sun) took unto himself Agni’s breath ; whence that (fire) does not blaze unless fanned or kindled, for its breath has been taken from it; and, verily, he who knows this takes away the breath of life from his spiteful enemy. 8. He took to himself VAyu’s form; whence people hear it (the wind), as it were, shaking, but do not see it, for its form has been taken from it; and, verily, he who knows this takes away the form of his spiteful enemy. 9. He took to himself man’s thought; whence people say, ‘ The divine thought protect thee, man’s thought me!’ for his thought has been taken from him; and, verily, he who knows this takes away the thought of his spiteful enemy. 10. He took to himself the eye of cattle; whence, even whilst seeing clearly, as it were, they do not know. anything, but only know what it is when they smell at it, for their eye has been taken from them; and, verily, he who knows this takes away the eye of his spiteful enemy. 11. He took to himself the moon’s shine ; whence of these two (sun and moon), though being similar, the moon shines much less, for its shine has been taken from it; and, verily, he who knows this takes away the shine from his spiteful enemy. And inasmuch as he took these away (4-d4), he (the sun) is called Aditya. 1 Viz. a hundred years, Say. See X, 2, 6,9; part iv, introd., p. xxiii.
2And inasmuch as he took these away (4-d4), he (the sun) is called Aditya. 1 Viz. a hundred years, Say. See X, 2, 6,9; part iv, introd., p. xxiii. x1 KAwDA, 8 ADHYAYA, 4 BRAHMANA, 3. 131 Fourtu BRAHMANA. 1. Now, once upon a time, a tiger killed the samrag-cow! of those (who were sacrificing) with (the king of the) Kesin as their Grzhapati*. He (the king*) said to his fellow-sacrificers, ‘What atonement is there for this?’ They replied, ‘There is no atonement for this: Khazdika Audbhfri alone knows an atonement for it; but he certainly desires as much as this, and worse than this‘, (to happen) to thee.’ 2. He said, ‘Charioteer, put to my horses; I shall drive thither: if so be he will tell me, I shall succeed (with my sacrifice); but if he will have me die, I shall be shattered along with the shattered sacrifice.’ 3. Having put to the horses, he drove off, and 1 That is the cow which supplies the milk for the Pravargya; this milk, when heated, being called ‘gharma (heat)’ or ‘ samrag (sovereign king).’ See part ii, p. 104, note 3. ? Grthapati, or house-lord, master of the house, is the title of the principal sacrificer at a sacrificial session (sattra),—According to Sdyava, the Kesina& were a race of nobles (raganah), who, on this occasion, were performing a ‘sattra,’ and are therefore styled ‘householders’ (grrhapati);—kesino nama raégana/ sattrayagam anutish/Aanto grrhapataya 4suz. Sdyana thus takes ‘ kesi-grzhapatayah,’ not as a bahuvrihi, but as a tatpurusha (karmadhfraya, ‘the Kesin householders’) which would, however, require the accent on the second member of the compound.—Though all those taking part in a sacrificial session ought to be Brahmans, the rule does not seem to have been strictly observed. Cf. part iv, introd., p. xxv; Weber, Ind. Stud. X, pp. 25; 94. * Grihapatishu pradhanabhftah kesiragah, Say. * That is, that even a greater misfortune should happen to thee,—atyantam p4payuktam govadhAdidoshayuktam ity arthaA, Say. K 2 132 SATAPATHA-BRAHMANA. came thither’. When he (Khazaika) saw? him, he said, ‘Seeing that there are those skins on deer, we break their ribs and cook them: the skin of the black antelope is attached to my neck *—is it with thoughts such as these that thou hast dared to drive over to me?’ 4. ‘Not so,’ he replied; ‘a tiger has killed my samrag-cow, reverend sir; if so be thou wilt tell me, I shall succeed; but if thou wilt have me die, I shall be shattered along with the shattered sacrifice.’ 5. He said, ‘I will take counsel with my counsellors*.. Having called them to counsel, he said, ‘If I tell him, his race, not mine, will prevail here ®,
3He said, ‘I will take counsel with my counsellors*.. Having called them to counsel, he said, ‘If I tell him, his race, not mine, will prevail here ®, 1 Séyaza makes Khazdika the subject of this last verb :—sa ha ratham asvaik samyogya Khandikasamipam yayau; sospi Khandikah kesinam 4gagéma, gatva fa vivaktam (? viviktam) Kesinam pratikhydya nirakritya sadayam eva prathamam uvaka. He thus seems not to allow here to ‘ya’ the meaning of ‘to drive,’ but to take ‘yayau’ in the sense of ‘he went thither.’ It might, of course, also mean ‘he set off.’ ? Sayama apparently takes ‘ prati-khy4’ in the sense of ‘to refuse admittance to, to reject,’ ‘abweisen.’ ’ Sayana’s comment on this passage is as follows:—‘ O Kesin, the skin of the cow that yields the gharma-milk is worn by thee on the neck: those (i.e. suchlike) skins, indeed, are (i.e. are seen) on deer; and having broken (i.e. torn to pieces) the “ prishfi” (i.e. the small-sized does) amongst them we cook them: that blackantelope skin is fastened on my neck.’ Khandika having spoken thus, the king said, ‘ No, this is not my intention.’ ‘ Literally, those that should be consulted, whom further on Sayana calls ‘4ptaA’ or trusty men. 5 Or, perhaps, the people here (the Kesins) will become his, not mine ; cf. Delbriick, Altind. Syntax, pp. 32; 141 (two different renderings). Sayama, on the other hand, takes ‘ prag4,’ not in the sense either of ‘ family ’ or ‘ people,’ but in that of ‘(sacred) knowledge ’— perhaps with reference to the threefold science (the Veda) as the x1 KAwpA, 8 ADHYAYA, 4 BRAHMANA, 6. 133 but I shall gain the (other) world; and if I do not tell him, my own race, not his, will prevail here, but he will gain the (other) world.’ They said, ‘Do not tell him, reverend sir, for, surely, this (the earth) is the Kshatriya’s world'’ He replied, ‘Nay, I will tell him: there are more nights? up yonder.’ 6. And, accordingly, he then said to him,—‘ Having offered the Sprztis®, he (the Adhvaryu) should say, “ Drive up another (cow)!” and that one should be thy samr4g-cow +.’ —‘[Having offered with,] “From the moon I take thy mind, hail!— From the sun I take thine eye, hail!—From the wind I take thy breathings, hail!—From the regions I take thine ear, hail!—From the waters I| take thy blood, hail!—From the earth thousandfold progeny of Va, speech (cf. IV, 5, 8, 4; 6, 7, 3; V, 5, 5, 12)—which Khandika would thus lose, whilst, by imparting the sacred knowledge, he would gain a seat in heaven. } S4yana’s comment is not very intelligible, the MS. being more than usually corrupt on this last page :—evamvidhe virodha udbh4vité sati te 4pté Gtus, he bhagavo vidy4m ma voéaf, kshatriyasya loko na bhavishyatiti; nanu tavanusaya/ (? appanage, domain, following) sa tasya nasti ; ayam vava ayam eva khalu kshatriyasya lokas tasm&t sauspatrater (?) evam ukte sati sadvesenarfpatra bhavanti (!) ato vakshydmy evety uvaa.
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.
1And 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). 6. The (wind of the) eastern region breathed over that (dead victim), saying, ‘Breathe forth!’ and thereby laid the breath (of the mouth) into it; the southern region breathed over it, saying, ‘Breathe through!’ and thereby laid the throughbreathing into it; the western region breathed over it, saying, ‘ Breathe off!’ and thereby laid -the offbreathing into it; the northern region breathed over it, saying, ‘Breathe up!’ and thereby laid the up-breathing (of the nostrils) into it; the upper region breathed over it, saying, ‘ Breathe all about!’ and thereby laid the circulating breathing into it. Therefore, regarding a new-born son, let him say to five Brahmazas, before the navel-string has been cut, ‘Breathe over him in this way?!’ But if he should be unable to obtain them he may even ' See III, 8, 1, 2 (with note), where ‘4-prft’ is apparently taken by the Brahmana in the sense of ‘to fill up.’ 2 The Brahmans having been placed in the direction of the respective quarters, the father makes one after the other breathe upon the child,—the first from the east and the child’s head, the second from the right side, &c., in sunwise succession; the fifth (whose position is not specified) breathing right duwn upon the child. [44] K 130 SATAPATHA-BRAHMANA. himself breathe over him whilst walking round him; and that (son of his) attains the full measure of life? and lives to old age. 7. He (the sun) took unto himself Agni’s breath ; whence that (fire) does not blaze unless fanned or kindled, for its breath has been taken from it; and, verily, he who knows this takes away the breath of life from his spiteful enemy. 8. He took to himself VAyu’s form; whence people hear it (the wind), as it were, shaking, but do not see it, for its form has been taken from it; and, verily, he who knows this takes away the form of his spiteful enemy. 9. He took to himself man’s thought; whence people say, ‘ The divine thought protect thee, man’s thought me!’ for his thought has been taken from him; and, verily, he who knows this takes away the thought of his spiteful enemy. 10. He took to himself the eye of cattle; whence, even whilst seeing clearly, as it were, they do not know. anything, but only know what it is when they smell at it, for their eye has been taken from them; and, verily, he who knows this takes away the eye of his spiteful enemy. 11. He took to himself the moon’s shine ; whence of these two (sun and moon), though being similar, the moon shines much less, for its shine has been taken from it; and, verily, he who knows this takes away the shine from his spiteful enemy. And inasmuch as he took these away (4-d4), he (the sun) is called Aditya. 1 Viz. a hundred years, Say. See X, 2, 6,9; part iv, introd., p. xxiii.
2And inasmuch as he took these away (4-d4), he (the sun) is called Aditya. 1 Viz. a hundred years, Say. See X, 2, 6,9; part iv, introd., p. xxiii. x1 KAwDA, 8 ADHYAYA, 4 BRAHMANA, 3. 131 Fourtu BRAHMANA. 1. Now, once upon a time, a tiger killed the samrag-cow! of those (who were sacrificing) with (the king of the) Kesin as their Grzhapati*. He (the king*) said to his fellow-sacrificers, ‘What atonement is there for this?’ They replied, ‘There is no atonement for this: Khazdika Audbhfri alone knows an atonement for it; but he certainly desires as much as this, and worse than this‘, (to happen) to thee.’ 2. He said, ‘Charioteer, put to my horses; I shall drive thither: if so be he will tell me, I shall succeed (with my sacrifice); but if he will have me die, I shall be shattered along with the shattered sacrifice.’ 3. Having put to the horses, he drove off, and 1 That is the cow which supplies the milk for the Pravargya; this milk, when heated, being called ‘gharma (heat)’ or ‘ samrag (sovereign king).’ See part ii, p. 104, note 3. ? Grthapati, or house-lord, master of the house, is the title of the principal sacrificer at a sacrificial session (sattra),—According to Sdyava, the Kesina& were a race of nobles (raganah), who, on this occasion, were performing a ‘sattra,’ and are therefore styled ‘householders’ (grrhapati);—kesino nama raégana/ sattrayagam anutish/Aanto grrhapataya 4suz. Sdyana thus takes ‘ kesi-grzhapatayah,’ not as a bahuvrihi, but as a tatpurusha (karmadhfraya, ‘the Kesin householders’) which would, however, require the accent on the second member of the compound.—Though all those taking part in a sacrificial session ought to be Brahmans, the rule does not seem to have been strictly observed. Cf. part iv, introd., p. xxv; Weber, Ind. Stud. X, pp. 25; 94. * Grihapatishu pradhanabhftah kesiragah, Say. * That is, that even a greater misfortune should happen to thee,—atyantam p4payuktam govadhAdidoshayuktam ity arthaA, Say. K 2 132 SATAPATHA-BRAHMANA. came thither’. When he (Khazaika) saw? him, he said, ‘Seeing that there are those skins on deer, we break their ribs and cook them: the skin of the black antelope is attached to my neck *—is it with thoughts such as these that thou hast dared to drive over to me?’ 4. ‘Not so,’ he replied; ‘a tiger has killed my samrag-cow, reverend sir; if so be thou wilt tell me, I shall succeed; but if thou wilt have me die, I shall be shattered along with the shattered sacrifice.’ 5. He said, ‘I will take counsel with my counsellors*.. Having called them to counsel, he said, ‘If I tell him, his race, not mine, will prevail here ®,
3He said, ‘I will take counsel with my counsellors*.. Having called them to counsel, he said, ‘If I tell him, his race, not mine, will prevail here ®, 1 Séyaza makes Khazdika the subject of this last verb :—sa ha ratham asvaik samyogya Khandikasamipam yayau; sospi Khandikah kesinam 4gagéma, gatva fa vivaktam (? viviktam) Kesinam pratikhydya nirakritya sadayam eva prathamam uvaka. He thus seems not to allow here to ‘ya’ the meaning of ‘to drive,’ but to take ‘yayau’ in the sense of ‘he went thither.’ It might, of course, also mean ‘he set off.’ ? Sayama apparently takes ‘ prati-khy4’ in the sense of ‘to refuse admittance to, to reject,’ ‘abweisen.’ ’ Sayana’s comment on this passage is as follows:—‘ O Kesin, the skin of the cow that yields the gharma-milk is worn by thee on the neck: those (i.e. suchlike) skins, indeed, are (i.e. are seen) on deer; and having broken (i.e. torn to pieces) the “ prishfi” (i.e. the small-sized does) amongst them we cook them: that blackantelope skin is fastened on my neck.’ Khandika having spoken thus, the king said, ‘ No, this is not my intention.’ ‘ Literally, those that should be consulted, whom further on Sayana calls ‘4ptaA’ or trusty men. 5 Or, perhaps, the people here (the Kesins) will become his, not mine ; cf. Delbriick, Altind. Syntax, pp. 32; 141 (two different renderings). Sayama, on the other hand, takes ‘ prag4,’ not in the sense either of ‘ family ’ or ‘ people,’ but in that of ‘(sacred) knowledge ’— perhaps with reference to the threefold science (the Veda) as the x1 KAwpA, 8 ADHYAYA, 4 BRAHMANA, 6. 133 but I shall gain the (other) world; and if I do not tell him, my own race, not his, will prevail here, but he will gain the (other) world.’ They said, ‘Do not tell him, reverend sir, for, surely, this (the earth) is the Kshatriya’s world'’ He replied, ‘Nay, I will tell him: there are more nights? up yonder.’ 6. And, accordingly, he then said to him,—‘ Having offered the Sprztis®, he (the Adhvaryu) should say, “ Drive up another (cow)!” and that one should be thy samr4g-cow +.’ —‘[Having offered with,] “From the moon I take thy mind, hail!— From the sun I take thine eye, hail!—From the wind I take thy breathings, hail!—From the regions I take thine ear, hail!—From the waters I| take thy blood, hail!—From the earth thousandfold progeny of Va, speech (cf. IV, 5, 8, 4; 6, 7, 3; V, 5, 5, 12)—which Khandika would thus lose, whilst, by imparting the sacred knowledge, he would gain a seat in heaven. } S4yana’s comment is not very intelligible, the MS. being more than usually corrupt on this last page :—evamvidhe virodha udbh4vité sati te 4pté Gtus, he bhagavo vidy4m ma voéaf, kshatriyasya loko na bhavishyatiti; nanu tavanusaya/ (? appanage, domain, following) sa tasya nasti ; ayam vava ayam eva khalu kshatriyasya lokas tasm&t sauspatrater (?) evam ukte sati sadvesenarfpatra bhavanti (!) ato vakshydmy evety uvaa.
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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