Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1He neither shakes (the spoon) upwards’, nor wipes it, nor does he eat (the milk left in the spoon), nor does he throw it out: he thus makes it to be sacred to the Fathers. 13. They also say, ‘If that performer of a long sacrificial session—to wit, he who (regularly) offers the Agnihotra—were to die whilst staying abroad, how would they supply him with his fires?’ Well, some, having burnt him, bring (the bones) home and make the fires smell him as he is brought ; but let him not do this, for this would be as if he were to seek to cause the seed implanted in one womb to be born forth from another womb. Having brought home the bones, let him throw them on a black antelope skin, and arrange them in accordance with man’s form, and having covered them with wool and sprinkled with ghee, let him by burning unite him two oblatioris, not only on the Ahavantya, but also on the Garhapatya (as well as on the Dakshi#4gni), in which case the Adhvaryu would be standing north (or rather north-west) of the fire. Cf. Katy. IV, 14, 22-25. * Ordinarily, after the second libation, the priest twice jerks the spoon upwards, and then lays it down on a bunch of grass. x1 KANDA, 5 ADHYAYA, 2 BRAHMANA, I. 201 with his fires: he thus causes him to be born from his own (maternal) womb. 14. And some, indeed, burn him in (ordinary) fire (procured) in the village ; but let him not do this, for such fire is a promiscuous eater, an eater of raw flesh: it would be capable of devouring him completely, together with his sons and his cattle. 15. And some, indeed, burn him in a forest-fire ; but let him not do this; for such fire is unappeased : it would be capable of burning him up together with his sons and his cattle. 16. And some, indeed, burn him in a firebrand; but let him not do this; for such fire belongs to Rudra: it would be capable of destroying him together with his sons and his cattle. 17. And some, indeed, build up a funeral pile in the midst of the (three) fires, and, by burning him, unite him with his fires, thinking, ‘ There,—to wit, in the midst of his fires,—assuredly is the Sacrificer’s abode.’ But let him not do this; for if in that case any one were to say of him, ‘Verily, this one has caused a cutting up in the middle of the village: the cutting up of him will speedily come about!: he will weep for his dearest;’ then that would indeed be likely to come to pass. SECOND BRAHMANA. 1. Now, Naka Maudgalya once said, ‘If he believe the Sacrificer to be about to die, let him take 1 The burning of the dead body seems to be compared here with the cutting up of the victim which is done outside the sacrificial ground. Harisvamin, indeed, takes ‘gréma’ here, not in the sense of ‘ village,’ but in that of ‘agnisamfha ’—in the midst of the (set of) sacrificial fires—which, if it were possible, would certainly make the comparison even more striking. 202 SATAPATHA-BRAHMANA.
2Harisvamin, indeed, takes ‘gréma’ here, not in the sense of ‘ village,’ but in that of ‘agnisamfha ’—in the midst of the (set of) sacrificial fires—which, if it were possible, would certainly make the comparison even more striking. 202 SATAPATHA-BRAHMANA. up the two fires in the churning-sticks, and, having churned out (a new fire), let him continue offering (the Agnihotra) at whatever place may have commended itself to him for the immolation’. And if the Sacrificer should then depart this world,— 2. Let him build a pile for him? in the midst of his fires, and, by burning him, unite him with his fires.’ But let him not do this; for, verily, that (fire) does not submit thereto that they should make offering to it as for the burning of a dead body: it is rather to sacrifice and oblations that it submits, and, unable to endure it, it stays by him with impatience. 3. He should rather proceed thus :—let him bid them seek three pots, and, having put therein either (dried) cowdung or straw’, let him place them separately on the (three) fires; and let them then burn him by means of the fires produced from that blaze: in this way he is indeed burned by (these) fires, though not visibly, so to speak. 4. Wherefore, also, it has been said by the Azshi (Vag. S. XIII, 45‘), ‘The Agni who was born from Agni, from the pain of the earth or be it of the sky; whereby Visvakarman begat } Literally, at any place at which the cutting up may have commended itself to him (to take place). Whether this ‘cutting up’ is here to be taken figuratively of the burning of the corpse (déhasthane, Harisvamin), or of the sacrifice of a barren cow, which may be performed in such a case, or of both, is not quite clear. ? The construction would rather seem to be,—let him build him (i. e. the dead body) up as a pile amidst his fires. ® The real meaning of ‘sumbala’ is not known,—acc. to the St. Petersb. Dict., some material which readily takes fire, such as straw oroakum. Harisvémin takes it in the former sense,—triz4ny alpasamsthitani. Cf. Katy. XXV, 7, 12 (?dried cotton fibre or pods). * Cf. VII, g, 2, 21. XII KANDA, 5 ADHYAYA, 2 BRAHMANA, 7. 203 living beings, him, O Agni, may thy wrath spare!’ As the verse, so its explanation. 5. Now, in the first place, he cleanses him of all foul matter, and causes the foul matter to settle on this (earth); for this (earth) is indeed foul matter: he thus consigns foul matter to foul matter. For, indeed, from that intestine of his, filled with foul matter, when it is burnt, a jackal is produced : (hence he removes it), ‘lest a jackal should be produced.’ But let him not do this, or his family will be liable to starve. Having washed him out inside, he anoints him with ghee, and thus makes it (the body) sacrificially pure. 6. He then inserts seven chips of gold in the seven seats of his vital airs; for gold is light and immortality: he thus bestows light and immortality on him.
3Having washed him out inside, he anoints him with ghee, and thus makes it (the body) sacrificially pure. 6. He then inserts seven chips of gold in the seven seats of his vital airs; for gold is light and immortality: he thus bestows light and immortality on him. 7. Having then built a pile for him in the midst of his fires, and spread out a black antelope skin with the hairy side upwards, and the neck-part towards the east, he lays him down thereon with the face looking upwards, and puts the guhd-spoon filled with ghee on his right, and the upabhzzt on his left hand, the dhruva on the breast, the Agnihotra-ladle on the mouth, two dipping-spoons on the nostrils, two prAsitra-haravas' on the ears, the cup used for carrying forward the lustral water on the head, two winnowing-baskets at the sides, on the belly the vessel used for holding the cuttings (of the id4), filled with clotted ghee, the wedge (yokepin) beside the male organ, two mallets beside the testicles, and behind them the mortar and pestle, 1 That is, two bowls used for holding the Brahman’s ‘foreportions’; see part i, p. 69, note 4. 204 SATAPATHA-BRAHMANA. the other sacrificial vessels between the thighs; and the wooden sword on the right hand. 8. Thus supplied with the sacrificial weapons (implements), that Sacrificer passes on to that place which has been won by him in heaven, even as if one who fears spoliation were to escape it; and, verily, those fires (which are) to be enkindled (will) lovingly touch him, even as sons lovingly touch their father when he comes home after staying abroad, and make everything ready for him}. g. If the Garhapatya were to reach him first, one may know that the permanent fire has reached him first: that he will permanently establish himself, and that those behind him will permanently establish themselves in this world. 10. And if the Ahavantya were to do so, one may know that the foremost fire has reached him first: that he has been foremost in conquering the (other) world, and that those behind him will be foremost in this world. 11. And if the Anvaharyapaéana were to do so, one may know that the food-eating fire has reached him first: that he will eat food, and that those behind him will eat food (be prosperous) in this world. 12. And if they all (were to reach him) at the same time, one may know that he has conquered a blessed world. Such, then, are the distinctions in this respect. 13. This, then, is that offering of the Sacrificer’s body which he performs at the end: from out of that place which has been won by him in heaven he arises immortal in the form of an oblation. * That is, they make everything comfortable for him, make him feel at home :—prakr:shfam evainam svarge kalpayanti pratish/Zitam; nityasthitatvat pratish/44 garhapatya#; comm. x11 KAWwDA, 6 ADHYAYA, I BRAHMANA, 2. 205
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.
1He neither shakes (the spoon) upwards’, nor wipes it, nor does he eat (the milk left in the spoon), nor does he throw it out: he thus makes it to be sacred to the Fathers. 13. They also say, ‘If that performer of a long sacrificial session—to wit, he who (regularly) offers the Agnihotra—were to die whilst staying abroad, how would they supply him with his fires?’ Well, some, having burnt him, bring (the bones) home and make the fires smell him as he is brought ; but let him not do this, for this would be as if he were to seek to cause the seed implanted in one womb to be born forth from another womb. Having brought home the bones, let him throw them on a black antelope skin, and arrange them in accordance with man’s form, and having covered them with wool and sprinkled with ghee, let him by burning unite him two oblatioris, not only on the Ahavantya, but also on the Garhapatya (as well as on the Dakshi#4gni), in which case the Adhvaryu would be standing north (or rather north-west) of the fire. Cf. Katy. IV, 14, 22-25. * Ordinarily, after the second libation, the priest twice jerks the spoon upwards, and then lays it down on a bunch of grass. x1 KANDA, 5 ADHYAYA, 2 BRAHMANA, I. 201 with his fires: he thus causes him to be born from his own (maternal) womb. 14. And some, indeed, burn him in (ordinary) fire (procured) in the village ; but let him not do this, for such fire is a promiscuous eater, an eater of raw flesh: it would be capable of devouring him completely, together with his sons and his cattle. 15. And some, indeed, burn him in a forest-fire ; but let him not do this; for such fire is unappeased : it would be capable of burning him up together with his sons and his cattle. 16. And some, indeed, burn him in a firebrand; but let him not do this; for such fire belongs to Rudra: it would be capable of destroying him together with his sons and his cattle. 17. And some, indeed, build up a funeral pile in the midst of the (three) fires, and, by burning him, unite him with his fires, thinking, ‘ There,—to wit, in the midst of his fires,—assuredly is the Sacrificer’s abode.’ But let him not do this; for if in that case any one were to say of him, ‘Verily, this one has caused a cutting up in the middle of the village: the cutting up of him will speedily come about!: he will weep for his dearest;’ then that would indeed be likely to come to pass. SECOND BRAHMANA. 1. Now, Naka Maudgalya once said, ‘If he believe the Sacrificer to be about to die, let him take 1 The burning of the dead body seems to be compared here with the cutting up of the victim which is done outside the sacrificial ground. Harisvamin, indeed, takes ‘gréma’ here, not in the sense of ‘ village,’ but in that of ‘agnisamfha ’—in the midst of the (set of) sacrificial fires—which, if it were possible, would certainly make the comparison even more striking. 202 SATAPATHA-BRAHMANA.
2Harisvamin, indeed, takes ‘gréma’ here, not in the sense of ‘ village,’ but in that of ‘agnisamfha ’—in the midst of the (set of) sacrificial fires—which, if it were possible, would certainly make the comparison even more striking. 202 SATAPATHA-BRAHMANA. up the two fires in the churning-sticks, and, having churned out (a new fire), let him continue offering (the Agnihotra) at whatever place may have commended itself to him for the immolation’. And if the Sacrificer should then depart this world,— 2. Let him build a pile for him? in the midst of his fires, and, by burning him, unite him with his fires.’ But let him not do this; for, verily, that (fire) does not submit thereto that they should make offering to it as for the burning of a dead body: it is rather to sacrifice and oblations that it submits, and, unable to endure it, it stays by him with impatience. 3. He should rather proceed thus :—let him bid them seek three pots, and, having put therein either (dried) cowdung or straw’, let him place them separately on the (three) fires; and let them then burn him by means of the fires produced from that blaze: in this way he is indeed burned by (these) fires, though not visibly, so to speak. 4. Wherefore, also, it has been said by the Azshi (Vag. S. XIII, 45‘), ‘The Agni who was born from Agni, from the pain of the earth or be it of the sky; whereby Visvakarman begat } Literally, at any place at which the cutting up may have commended itself to him (to take place). Whether this ‘cutting up’ is here to be taken figuratively of the burning of the corpse (déhasthane, Harisvamin), or of the sacrifice of a barren cow, which may be performed in such a case, or of both, is not quite clear. ? The construction would rather seem to be,—let him build him (i. e. the dead body) up as a pile amidst his fires. ® The real meaning of ‘sumbala’ is not known,—acc. to the St. Petersb. Dict., some material which readily takes fire, such as straw oroakum. Harisvémin takes it in the former sense,—triz4ny alpasamsthitani. Cf. Katy. XXV, 7, 12 (?dried cotton fibre or pods). * Cf. VII, g, 2, 21. XII KANDA, 5 ADHYAYA, 2 BRAHMANA, 7. 203 living beings, him, O Agni, may thy wrath spare!’ As the verse, so its explanation. 5. Now, in the first place, he cleanses him of all foul matter, and causes the foul matter to settle on this (earth); for this (earth) is indeed foul matter: he thus consigns foul matter to foul matter. For, indeed, from that intestine of his, filled with foul matter, when it is burnt, a jackal is produced : (hence he removes it), ‘lest a jackal should be produced.’ But let him not do this, or his family will be liable to starve. Having washed him out inside, he anoints him with ghee, and thus makes it (the body) sacrificially pure. 6. He then inserts seven chips of gold in the seven seats of his vital airs; for gold is light and immortality: he thus bestows light and immortality on him.
3Having washed him out inside, he anoints him with ghee, and thus makes it (the body) sacrificially pure. 6. He then inserts seven chips of gold in the seven seats of his vital airs; for gold is light and immortality: he thus bestows light and immortality on him. 7. Having then built a pile for him in the midst of his fires, and spread out a black antelope skin with the hairy side upwards, and the neck-part towards the east, he lays him down thereon with the face looking upwards, and puts the guhd-spoon filled with ghee on his right, and the upabhzzt on his left hand, the dhruva on the breast, the Agnihotra-ladle on the mouth, two dipping-spoons on the nostrils, two prAsitra-haravas' on the ears, the cup used for carrying forward the lustral water on the head, two winnowing-baskets at the sides, on the belly the vessel used for holding the cuttings (of the id4), filled with clotted ghee, the wedge (yokepin) beside the male organ, two mallets beside the testicles, and behind them the mortar and pestle, 1 That is, two bowls used for holding the Brahman’s ‘foreportions’; see part i, p. 69, note 4. 204 SATAPATHA-BRAHMANA. the other sacrificial vessels between the thighs; and the wooden sword on the right hand. 8. Thus supplied with the sacrificial weapons (implements), that Sacrificer passes on to that place which has been won by him in heaven, even as if one who fears spoliation were to escape it; and, verily, those fires (which are) to be enkindled (will) lovingly touch him, even as sons lovingly touch their father when he comes home after staying abroad, and make everything ready for him}. g. If the Garhapatya were to reach him first, one may know that the permanent fire has reached him first: that he will permanently establish himself, and that those behind him will permanently establish themselves in this world. 10. And if the Ahavantya were to do so, one may know that the foremost fire has reached him first: that he has been foremost in conquering the (other) world, and that those behind him will be foremost in this world. 11. And if the Anvaharyapaéana were to do so, one may know that the food-eating fire has reached him first: that he will eat food, and that those behind him will eat food (be prosperous) in this world. 12. And if they all (were to reach him) at the same time, one may know that he has conquered a blessed world. Such, then, are the distinctions in this respect. 13. This, then, is that offering of the Sacrificer’s body which he performs at the end: from out of that place which has been won by him in heaven he arises immortal in the form of an oblation. * That is, they make everything comfortable for him, make him feel at home :—prakr:shfam evainam svarge kalpayanti pratish/Zitam; nityasthitatvat pratish/44 garhapatya#; comm. x11 KAWwDA, 6 ADHYAYA, I BRAHMANA, 2. 205
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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