Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1appanage, domain, following) sa tasya nasti ; ayam vava ayam eva khalu kshatriyasya lokas tasm&t sauspatrater (?) evam ukte sati sadvesenarfpatra bhavanti (!) ato vakshydmy evety uvaa. * That is, days,—by giving up a brief life of earthly power and glory, he gains eternal life. 8 That is, oblations performed with a view of ‘taking hold (spr?)’ of something ; cf. Katy. Srautas. XXV, 6, 11. 12. * The particle ‘iti’ here causes some difficulty of construction which would be removed by the latter clause being taken as part of the Adhvaryu’s speech; though K&ty4yana, it is true, does not recognise it as such. Perhaps, however, Khandika’s speech ends here, and what follows up to ‘that one shall be thy samrag-cow’ has to be taken as a ritualistic insertion, in which case the final ‘iti’ would have some such meaning as ‘ having been told thus.’ 134 SATAPATHA-BRAHMANA. I take thy body, hail!” let him then say, “ Drive up another (cow)!” and that one shall be thy samragcow!’ He then departed from thence’, and, verily, members of the Kesin race are born here even to this day. Sdyana takes this thus :—‘ Thus instructed, Kesin disappeared (or, passed away, vanished, utsasida vinash/af) from that region (tato desdt) '—after which there is a lacuna in the MS. Perhaps, however, it is Khandika, rather than Kesin, to which this refers,— he (and his race) then, indeed, passed away from that region, whilst the Kesins flourished. x11 KANDA, I ADHYAYA, I BRAHMANA, 3. 135 TWELFTH KANDA. THE SACRIFICIAL SESSION (SATTRA). First ApuyAya. First BrRAHMANA. 1. Verily, this sacrifice is the same as this blowing (wind): it is that? they wish to secure who take the vow of initiation for a year. Of them the Gvzhapati is initiated first?; for the Gvzhapati is this (terrestrial) world, and upon this world everything here is established; and so, indeed, are his fellowsacrificers established in the Grzhapati: it is thus after they have become established on a firm foundation that they are initiated. 2. He (the Adhvaryu) then initiates the Brahman (priest). Now the Brahman is the moon, and the moon is Soma, and plants belong to Soma?®: he thus connects the plants with this (terrestrial) world. Therefore no other person should be initiated between those two; for, assuredly,. were any one else to be initiated between those two, he would separate (tear up) the plants from this (terrestrial) world, and they would be liable to dry up: let therefore no other person be initiated between those two. 3. He then initiates the Udgatvz, Now, the Udgatr? is the thunder-cloud, and from the thundercloud rain is produced: he thus connects the rain 1 Viz. the wind as the vital air pervading man; see paragraph 11. * He, as well as the first three priests, is initiated by the Adhvaryu. * Soma is the king of plants, whence these are called ‘somaragai, IL, 3, 4,43 Vs 4, 2,3; Rig-veda S. X, 97, 8. 136 SATAPATHA-BRAHMANA.
2the wind as the vital air pervading man; see paragraph 11. * He, as well as the first three priests, is initiated by the Adhvaryu. * Soma is the king of plants, whence these are called ‘somaragai, IL, 3, 4,43 Vs 4, 2,3; Rig-veda S. X, 97, 8. 136 SATAPATHA-BRAHMANA. with the plants. Therefore no other person should be initiated between those two; for, assuredly, were any one else to be initiated between those two, he would separate the rain from the plants, and (the cloud) would be liable to lack rain: let therefore no other person be initiated between those two. 4. He then initiates the Hotvz. Now, the Hotrz! is Agni in respect of the deity, and speech in respect of the body ; and rain is food: he thus connects both Agni (fire) and speech with food. Therefore no other person should be initiated between those two; for, assuredly, were any one else to be initiated between those two, he would separate fire and speech from food, and (people) would be liable to starve: let therefore no other person be initiated between those two. 5. The Pratiprasthatv¢ then initiates the Adhvaryu. Now, the Adhvaryu is the mind’, and the Hotvrz is speech: he thus connects mind and speech with one another. Therefore no other person should be initiated between those two; for, assuredly, were any one else to be initiated between those two, he would separate mind and speech, and (people) would be liable to perish: let therefore no other person be initiated between those two. 6. He then initiates the Brahmaz4khamsin for the Brahman, for under him the former is. He then initiates the Prastotvz for the Udgatrz, for under 1 Viz. as the offering-priest «ar’ égoxv, he who, by the recitation of his ‘ invitatory’ and ‘ offering’ verses, like Agni, draws the gods to the offering, and causes them to graciously accept it. * The Adhvaryu is the head of the sacrifice (IV, 1, 5, 16); and, as the mind, he marches in front. See also III, 2, 4, 11. ‘Mind goes before Speech (prompting her), ‘‘ Speak thus! say not this !’’’ xIt KANDA, I ADHYAYA, I BRAHMANA, 10. 137 him the former is. He then initiates the Maitravaruza for the Hotvz, for under him the former is. These four the Pratiprasthatzz initiates. 7. The Neshévz then initiates the Pratiprasthatrz for the Adhvaryu, for under him the former is. It is after the fitting out! of these nine that the others are fitted out; for there are nine vital airs: he thus lays the vital airs into them; and so they attain the full term of life, and so they do not depart this world before their (full) term of life. 8. He then initiates the Potzz for the Brahman, for under him the former is. He then initiates the Pratihartvz for the Udgdtrz, for under him the former is. He then initiates the A&#Z4vaka for the Hotvz, for under him the former is. These four the Neshévz initiates.
38. He then initiates the Potzz for the Brahman, for under him the former is. He then initiates the Pratihartvz for the Udgdtrz, for under him the former is. He then initiates the A&#Z4vaka for the Hotvz, for under him the former is. These four the Neshévz initiates. 9. The Unnetv7 then initiates the Nesh¢vz for the Adhvaryu, for under him the former is. He then initiates the Agnidhra for the Brahman, for under him the former is. He then initiates the Subrahmazya4 for the Udgatvz, for under him the former is. He then initiates the GrAvastut for the Hotvz, for under him the former is. These four the Unnetv7 initiates. 10. Either a Snataka*, or a Brahmaéérin, or some one else who is not initiated, then initiates the Unnetvz; for they say, ‘No pure one should purify. This is the regular order of initiation ?; Or, after getting them ready, or prepared (k/spti). * That is, one who has completed his course of theological study (brahmaéarya), and has taken the bath (snéta) marking the end of that course, and his return to the bosom of his family. See above, pp. 48-50 (esp. XI, 3, 3, 7)- ® Literally, the initiation in the regular succession. 138 SATAPATHA-BRAHMANA. and, assuredly, only when, knowing this', they become initiated, they make ready the sacrifice even whilst being initiated, and along with the getting ready of the sacrifice security of property accrues to the performers of the sacrificial session (Sattra) ; and, along with the accruing of security of property to the performers of the session, security of property also accrues to that district in which they perform the sacrifice. 11. Now, the Unnetrz is initiated last of these, and when they come out from the purificatory bath it is he that comes out first; for the Unnetvz is the vital air: he thus lays vital air into them on both sides; and so they attain the full term of life, and so they do not depart this world before their (full) term of life. This is the regular order of initiation: and, assuredly, he should become initiated only where such as know this become initiated. Srconp BRAHMANA, 1. Verily, from out of faith the gods fashioned the initiation, from out of Aditi the opening (sacrifice*), from out of Soma the buying (of Somaplants), from out of Vishzu the guest-offering, from out of the sun the Pravargya, from out of the Svadh4 (the food of departed ancestors) the Upa- 1 That is to say, when they become initiated in accordance with this knowledge. ? For the PrayantyeshA of the ordinary Soma-sacrifice, see part ii, p. 47 seqq. For the subsequent ceremonies, cf. the table of contents of the same part. They are here alluded to for the reason that they are essential parts of every day’s performance during the year’s session. XII KANDA, I ADHYAYA, 2 BRAHMANA, 2. 139 sads, from out of Agni and Soma the day of fasting, and from out of this world the opening Atiratra?.
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.
1appanage, domain, following) sa tasya nasti ; ayam vava ayam eva khalu kshatriyasya lokas tasm&t sauspatrater (?) evam ukte sati sadvesenarfpatra bhavanti (!) ato vakshydmy evety uvaa. * That is, days,—by giving up a brief life of earthly power and glory, he gains eternal life. 8 That is, oblations performed with a view of ‘taking hold (spr?)’ of something ; cf. Katy. Srautas. XXV, 6, 11. 12. * The particle ‘iti’ here causes some difficulty of construction which would be removed by the latter clause being taken as part of the Adhvaryu’s speech; though K&ty4yana, it is true, does not recognise it as such. Perhaps, however, Khandika’s speech ends here, and what follows up to ‘that one shall be thy samrag-cow’ has to be taken as a ritualistic insertion, in which case the final ‘iti’ would have some such meaning as ‘ having been told thus.’ 134 SATAPATHA-BRAHMANA. I take thy body, hail!” let him then say, “ Drive up another (cow)!” and that one shall be thy samragcow!’ He then departed from thence’, and, verily, members of the Kesin race are born here even to this day. Sdyana takes this thus :—‘ Thus instructed, Kesin disappeared (or, passed away, vanished, utsasida vinash/af) from that region (tato desdt) '—after which there is a lacuna in the MS. Perhaps, however, it is Khandika, rather than Kesin, to which this refers,— he (and his race) then, indeed, passed away from that region, whilst the Kesins flourished. x11 KANDA, I ADHYAYA, I BRAHMANA, 3. 135 TWELFTH KANDA. THE SACRIFICIAL SESSION (SATTRA). First ApuyAya. First BrRAHMANA. 1. Verily, this sacrifice is the same as this blowing (wind): it is that? they wish to secure who take the vow of initiation for a year. Of them the Gvzhapati is initiated first?; for the Gvzhapati is this (terrestrial) world, and upon this world everything here is established; and so, indeed, are his fellowsacrificers established in the Grzhapati: it is thus after they have become established on a firm foundation that they are initiated. 2. He (the Adhvaryu) then initiates the Brahman (priest). Now the Brahman is the moon, and the moon is Soma, and plants belong to Soma?®: he thus connects the plants with this (terrestrial) world. Therefore no other person should be initiated between those two; for, assuredly,. were any one else to be initiated between those two, he would separate (tear up) the plants from this (terrestrial) world, and they would be liable to dry up: let therefore no other person be initiated between those two. 3. He then initiates the Udgatvz, Now, the Udgatr? is the thunder-cloud, and from the thundercloud rain is produced: he thus connects the rain 1 Viz. the wind as the vital air pervading man; see paragraph 11. * He, as well as the first three priests, is initiated by the Adhvaryu. * Soma is the king of plants, whence these are called ‘somaragai, IL, 3, 4,43 Vs 4, 2,3; Rig-veda S. X, 97, 8. 136 SATAPATHA-BRAHMANA.
2the wind as the vital air pervading man; see paragraph 11. * He, as well as the first three priests, is initiated by the Adhvaryu. * Soma is the king of plants, whence these are called ‘somaragai, IL, 3, 4,43 Vs 4, 2,3; Rig-veda S. X, 97, 8. 136 SATAPATHA-BRAHMANA. with the plants. Therefore no other person should be initiated between those two; for, assuredly, were any one else to be initiated between those two, he would separate the rain from the plants, and (the cloud) would be liable to lack rain: let therefore no other person be initiated between those two. 4. He then initiates the Hotvz. Now, the Hotrz! is Agni in respect of the deity, and speech in respect of the body ; and rain is food: he thus connects both Agni (fire) and speech with food. Therefore no other person should be initiated between those two; for, assuredly, were any one else to be initiated between those two, he would separate fire and speech from food, and (people) would be liable to starve: let therefore no other person be initiated between those two. 5. The Pratiprasthatv¢ then initiates the Adhvaryu. Now, the Adhvaryu is the mind’, and the Hotvrz is speech: he thus connects mind and speech with one another. Therefore no other person should be initiated between those two; for, assuredly, were any one else to be initiated between those two, he would separate mind and speech, and (people) would be liable to perish: let therefore no other person be initiated between those two. 6. He then initiates the Brahmaz4khamsin for the Brahman, for under him the former is. He then initiates the Prastotvz for the Udgatrz, for under 1 Viz. as the offering-priest «ar’ égoxv, he who, by the recitation of his ‘ invitatory’ and ‘ offering’ verses, like Agni, draws the gods to the offering, and causes them to graciously accept it. * The Adhvaryu is the head of the sacrifice (IV, 1, 5, 16); and, as the mind, he marches in front. See also III, 2, 4, 11. ‘Mind goes before Speech (prompting her), ‘‘ Speak thus! say not this !’’’ xIt KANDA, I ADHYAYA, I BRAHMANA, 10. 137 him the former is. He then initiates the Maitravaruza for the Hotvz, for under him the former is. These four the Pratiprasthatzz initiates. 7. The Neshévz then initiates the Pratiprasthatrz for the Adhvaryu, for under him the former is. It is after the fitting out! of these nine that the others are fitted out; for there are nine vital airs: he thus lays the vital airs into them; and so they attain the full term of life, and so they do not depart this world before their (full) term of life. 8. He then initiates the Potzz for the Brahman, for under him the former is. He then initiates the Pratihartvz for the Udgdtrz, for under him the former is. He then initiates the A&#Z4vaka for the Hotvz, for under him the former is. These four the Neshévz initiates.
38. He then initiates the Potzz for the Brahman, for under him the former is. He then initiates the Pratihartvz for the Udgdtrz, for under him the former is. He then initiates the A&#Z4vaka for the Hotvz, for under him the former is. These four the Neshévz initiates. 9. The Unnetv7 then initiates the Nesh¢vz for the Adhvaryu, for under him the former is. He then initiates the Agnidhra for the Brahman, for under him the former is. He then initiates the Subrahmazya4 for the Udgatvz, for under him the former is. He then initiates the GrAvastut for the Hotvz, for under him the former is. These four the Unnetv7 initiates. 10. Either a Snataka*, or a Brahmaéérin, or some one else who is not initiated, then initiates the Unnetvz; for they say, ‘No pure one should purify. This is the regular order of initiation ?; Or, after getting them ready, or prepared (k/spti). * That is, one who has completed his course of theological study (brahmaéarya), and has taken the bath (snéta) marking the end of that course, and his return to the bosom of his family. See above, pp. 48-50 (esp. XI, 3, 3, 7)- ® Literally, the initiation in the regular succession. 138 SATAPATHA-BRAHMANA. and, assuredly, only when, knowing this', they become initiated, they make ready the sacrifice even whilst being initiated, and along with the getting ready of the sacrifice security of property accrues to the performers of the sacrificial session (Sattra) ; and, along with the accruing of security of property to the performers of the session, security of property also accrues to that district in which they perform the sacrifice. 11. Now, the Unnetrz is initiated last of these, and when they come out from the purificatory bath it is he that comes out first; for the Unnetvz is the vital air: he thus lays vital air into them on both sides; and so they attain the full term of life, and so they do not depart this world before their (full) term of life. This is the regular order of initiation: and, assuredly, he should become initiated only where such as know this become initiated. Srconp BRAHMANA, 1. Verily, from out of faith the gods fashioned the initiation, from out of Aditi the opening (sacrifice*), from out of Soma the buying (of Somaplants), from out of Vishzu the guest-offering, from out of the sun the Pravargya, from out of the Svadh4 (the food of departed ancestors) the Upa- 1 That is to say, when they become initiated in accordance with this knowledge. ? For the PrayantyeshA of the ordinary Soma-sacrifice, see part ii, p. 47 seqq. For the subsequent ceremonies, cf. the table of contents of the same part. They are here alluded to for the reason that they are essential parts of every day’s performance during the year’s session. XII KANDA, I ADHYAYA, 2 BRAHMANA, 2. 139 sads, from out of Agni and Soma the day of fasting, and from out of this world the opening Atiratra?.
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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