Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1‘Thrice eleven are the gods;’ this, indeed, is the recitation! belonging to that S4man, this its foundation. 29. Or he (the Adhvaryu) takes a thirty-third cupful (of gravy), with (Vag. S. XX, 11-121), ‘ Thrice tatakshur, sisanti) dhitibhiZ,’ i.e. ‘they make thee up (or urge thee on) with prayers,’ serving as a kind of prelude (prast4va) the single words of which are given among the Stobhas (Samav., Calc. ed., Il, p. 522, last line), as, indeed, the words ‘ samsravase,’ &c., themselves are (ib., p. 520). In the first three Samans this phrase is followed by the finale consisting of the respective characteristic word preceded by the Stobha ‘auhova.’ In the last Saman, on the other hand, the introductory phrase is followed by the choral setting of the verse ‘ Brihad indraya gayata’ (see p. 255, n. 2), which, in its turn, is followed again by the first phrase, with a slightly modified modulation, ending with ‘auhov4 sravase.’ Whilst joining in the finale, the priests, according to Lary. V, 4,17, are to lay their . hands on the head of the Sacrificer. ? According to Katy. Sr. XIX, 4, 24; 5, 8 seq.; 7, 1 seq., the thirty-third libation of gravy is taken with the text, XX, 32, ‘yo bhaténam adhipati4 (he who is the over-lord of creatures),’ &c. ; whilst, on the conclusion of the Sastra, or Hotrz’s recitation, the Sacrificer offers the libation from that last cup with XX, 11-12, and drinks the remainder with XX,13. The Sastra, recited in response to the Saman, consists of the section of eleven verses, Vag. S. XX, 80-90, the first and last verses of which are recited thrice; whilst the ‘4h4va’ (somsAvom, ‘let us praise, om !’) is inserted by him before each triplet of the remaining nine verses. The two verses used whilst the Sacrificer offers (XX, 11-12) are likewise recited by the (44) ) 258 SATAPATHA-BRAHMANA. eleven are the gods,—for there are indeed thrice eleven gods ;—‘three-and-thirty, bountiful,— for there are thirty-three gods ;—‘ with Brzhaspati for their Purohita,—Bvzhaspati is the Brahman (n.): he thus means to say, ‘ With the Brahman for their Purohita (family-priest);’—‘at the impulse (sava) of the god Savitrz,—that is, ‘impelled by the god Savitrz;’—‘may the gods protect me through the gods!’ for the gods indeed consecrate him through the gods.
230. ‘The first with the second, —for the first (gods, on earth) consecrate him along with the second ones (in the air) ;—‘the second with the third,— for the second ones consecrate him along with the third ones (in the sky);—‘the third with! the truth, —for the third ones consecrate him with the truth ;—‘the truth with the sacrifice, —for the truth consecrates him with the sacrifice ;—‘the sacrifice with sacrificial texts, —for the sacrifice consecrates him with sacrificial texts ;—‘ sacrificial texts with hymn-tunes,—for sacrificial texts (yagus) consecrate him along with hymn-tunes ;— ‘hymn-tunes with hymn-verses,—for hymntunes consecrate him along with hymn-verses (r2&) ; —‘hymn-verses with invitatory verses, —for hymn-verses consecrate him along with invitatory verses ;—‘invitatory verses with offeringverses,—for invitatory verses consecrate him along with offering-verses ;—‘offering-verses with Vashaé-calls,—for offering-verses consecrate him Hotr?, as a ‘ nivid,’ being either added at the end of the Sastra, or inserted before the ninth or tenth verse; the whole recitation thus consisting of seventeen verses. 1 Mahfdhara takes the instrumental throughout as a sociative (saha satyena). XII KANDA, 9 ADHYAyA, I BRAHMANA, I. 259 along with Vasha¢calls;—‘Vashaé-calls with oblations,—for Vashaé-calls consecrate him along with oblations;—‘May the oblations render successful my wishes! bha#! svaha4!’—having thus consecrated him by means of those deities from first to last, he thus, by means of oblations, renders all his wishes successful. Having then solicited an invitation from the officiating priests, he (the Sacrificer) drinks! (the remains of the cup of vas4), for the officiating priests are the seasons: it is thus in the seasons that he solicits an invitation. 31. He drinks it, with (Vag. S. XX, 13), ‘My hair is endeavour*®, my skin submission and approach’, my flesh inclination, my bone wealth, and my marrow submission, —for he who is consecrated by the Sautrdmamt enters the worlds and among the deities; he now has himself invited amongst them‘, and thus he arises (in the other world) complete, with a whole body, and with (all) limbs. NintH ApuyAya. First BRAHMANA. 1. Verily, from this sacrifice the man® is born; ? According to Katy. XIX, g, 9, the priests themselves first smell the remainder of the fat gravy, with the text (XX, 34), ‘The protector of my breath thou art,’ &c. Cf. also XIV, 2, 2, 42, with note. * The use of ‘ prayati’ in this sense (here and Vag. S. XVIII, 1) is peculiar; being apparently derived from ‘ pra-yam,’ one would expect it to have some such meaning as ‘offer, gift.’ This and the other predicates, according to Mahfdhara, are to show the state of feeling of beings towards the (royal) Sacrificer. The repetition of ‘4nati’ (bowing, prostration, submission) is strange. A strong alliterative cadence is noticeable in the verse.
3The repetition of ‘4nati’ (bowing, prostration, submission) is strange. A strong alliterative cadence is noticeable in the verse. * ? Hardly ‘return’ here; rather, perhaps, ‘attaining to (the other worlds),’ or, possibly, ‘the turning to him, gathering round him (of the people).’ * ? Or, he now calls these to himself in the meantime. * That is, the Purusha, Agni-Pragdpati; and the Sacrificer. 82 260 SATAPATHA-BRAHMANA. and whatever food a man consumes in this world, that (food), in return, consumes him in yonder world. Now this sacrifice is performed by means of spirituous liquor, and spirituous liquor (parisrut) is not to be consumed by a Brahmama: he thus is born from that which is not (to be) consumed, and the food does not, in return, consume him in yonder world. Therefore this (sacrifice), the Sautramazi, is a Brahmama’s sacrifice}. 2. The malted rice is the same as his (the man’s) hair, the malted barley his skin, the fried rice his flesh, the filtering-cloth his bones, the mash his marrow, the raw liquor (parisrut) his life-sap (serum), the seasoning (and fermentative substances) his blood, the milk his seed, the mature liquor (sur) his urine, and the impure matter the contents of the stomach. 3. Indra’s cake is his heart, that of Savitrz his liver, that of Varuza his lung, the asvattha and udumbara vessels his kidneys, the nyagrodha one his bile, the pan (sth4lt) his intestines *, the supernumerary (vessels) his bowels?, the two eagle feathers® the milt, the throne-seat his navel, the pot his rectum, the (pan) perforated with a hundred holes, the male organ,—and inasmuch as that (pan) is much perforated, therefore that organ is much divided,—the bowl (sata) is his mouth, the strainer ‘ That is, because to a man of another caste the spirituous liquor would not be ‘anddy4,’ but consumable, and hence it would consume him in the other world. * The two terms ‘4Antrani’ and ‘ gud4f’ are usually taken as synonymous; the latter term probably means the lower or larger intestines ; cf. Vag. S. XIX, 86. , * See XII, 7, 3, 22. x11 KANDA, 9 ADHYAYA, I BRAHMANA, 8. 261 his tongue, the dish (4apya) his anus, the tail (whisk) his bladder. 4. And the sacrificial animal of the Asvins is his limbs, that of Sarasvatt his trunk, Indra’s bull his form,—whence they say that man’s form (wealth) is kine,—the gold (plate) is his vital strength ; it is of the weight of a hundred (grains), whence man has a life of a hundred (years). ' §. The two cups of the Asvins are his eyes, and the ground wheat and kuvala (jujubes) his eyelashes ; the two cups of Sarasvatt are his nostrils, and the ground Indra-grain and badara (jujubes) the hair in his nostrils; the two cups of Indra are his ears, and the ground barley and karkandhu (jujubes) the hair of his ears and his eyebrows.
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.
1‘Thrice eleven are the gods;’ this, indeed, is the recitation! belonging to that S4man, this its foundation. 29. Or he (the Adhvaryu) takes a thirty-third cupful (of gravy), with (Vag. S. XX, 11-121), ‘ Thrice tatakshur, sisanti) dhitibhiZ,’ i.e. ‘they make thee up (or urge thee on) with prayers,’ serving as a kind of prelude (prast4va) the single words of which are given among the Stobhas (Samav., Calc. ed., Il, p. 522, last line), as, indeed, the words ‘ samsravase,’ &c., themselves are (ib., p. 520). In the first three Samans this phrase is followed by the finale consisting of the respective characteristic word preceded by the Stobha ‘auhova.’ In the last Saman, on the other hand, the introductory phrase is followed by the choral setting of the verse ‘ Brihad indraya gayata’ (see p. 255, n. 2), which, in its turn, is followed again by the first phrase, with a slightly modified modulation, ending with ‘auhov4 sravase.’ Whilst joining in the finale, the priests, according to Lary. V, 4,17, are to lay their . hands on the head of the Sacrificer. ? According to Katy. Sr. XIX, 4, 24; 5, 8 seq.; 7, 1 seq., the thirty-third libation of gravy is taken with the text, XX, 32, ‘yo bhaténam adhipati4 (he who is the over-lord of creatures),’ &c. ; whilst, on the conclusion of the Sastra, or Hotrz’s recitation, the Sacrificer offers the libation from that last cup with XX, 11-12, and drinks the remainder with XX,13. The Sastra, recited in response to the Saman, consists of the section of eleven verses, Vag. S. XX, 80-90, the first and last verses of which are recited thrice; whilst the ‘4h4va’ (somsAvom, ‘let us praise, om !’) is inserted by him before each triplet of the remaining nine verses. The two verses used whilst the Sacrificer offers (XX, 11-12) are likewise recited by the (44) ) 258 SATAPATHA-BRAHMANA. eleven are the gods,—for there are indeed thrice eleven gods ;—‘three-and-thirty, bountiful,— for there are thirty-three gods ;—‘ with Brzhaspati for their Purohita,—Bvzhaspati is the Brahman (n.): he thus means to say, ‘ With the Brahman for their Purohita (family-priest);’—‘at the impulse (sava) of the god Savitrz,—that is, ‘impelled by the god Savitrz;’—‘may the gods protect me through the gods!’ for the gods indeed consecrate him through the gods.
230. ‘The first with the second, —for the first (gods, on earth) consecrate him along with the second ones (in the air) ;—‘the second with the third,— for the second ones consecrate him along with the third ones (in the sky);—‘the third with! the truth, —for the third ones consecrate him with the truth ;—‘the truth with the sacrifice, —for the truth consecrates him with the sacrifice ;—‘the sacrifice with sacrificial texts, —for the sacrifice consecrates him with sacrificial texts ;—‘ sacrificial texts with hymn-tunes,—for sacrificial texts (yagus) consecrate him along with hymn-tunes ;— ‘hymn-tunes with hymn-verses,—for hymntunes consecrate him along with hymn-verses (r2&) ; —‘hymn-verses with invitatory verses, —for hymn-verses consecrate him along with invitatory verses ;—‘invitatory verses with offeringverses,—for invitatory verses consecrate him along with offering-verses ;—‘offering-verses with Vashaé-calls,—for offering-verses consecrate him Hotr?, as a ‘ nivid,’ being either added at the end of the Sastra, or inserted before the ninth or tenth verse; the whole recitation thus consisting of seventeen verses. 1 Mahfdhara takes the instrumental throughout as a sociative (saha satyena). XII KANDA, 9 ADHYAyA, I BRAHMANA, I. 259 along with Vasha¢calls;—‘Vashaé-calls with oblations,—for Vashaé-calls consecrate him along with oblations;—‘May the oblations render successful my wishes! bha#! svaha4!’—having thus consecrated him by means of those deities from first to last, he thus, by means of oblations, renders all his wishes successful. Having then solicited an invitation from the officiating priests, he (the Sacrificer) drinks! (the remains of the cup of vas4), for the officiating priests are the seasons: it is thus in the seasons that he solicits an invitation. 31. He drinks it, with (Vag. S. XX, 13), ‘My hair is endeavour*®, my skin submission and approach’, my flesh inclination, my bone wealth, and my marrow submission, —for he who is consecrated by the Sautrdmamt enters the worlds and among the deities; he now has himself invited amongst them‘, and thus he arises (in the other world) complete, with a whole body, and with (all) limbs. NintH ApuyAya. First BRAHMANA. 1. Verily, from this sacrifice the man® is born; ? According to Katy. XIX, g, 9, the priests themselves first smell the remainder of the fat gravy, with the text (XX, 34), ‘The protector of my breath thou art,’ &c. Cf. also XIV, 2, 2, 42, with note. * The use of ‘ prayati’ in this sense (here and Vag. S. XVIII, 1) is peculiar; being apparently derived from ‘ pra-yam,’ one would expect it to have some such meaning as ‘offer, gift.’ This and the other predicates, according to Mahfdhara, are to show the state of feeling of beings towards the (royal) Sacrificer. The repetition of ‘4nati’ (bowing, prostration, submission) is strange. A strong alliterative cadence is noticeable in the verse.
3The repetition of ‘4nati’ (bowing, prostration, submission) is strange. A strong alliterative cadence is noticeable in the verse. * ? Hardly ‘return’ here; rather, perhaps, ‘attaining to (the other worlds),’ or, possibly, ‘the turning to him, gathering round him (of the people).’ * ? Or, he now calls these to himself in the meantime. * That is, the Purusha, Agni-Pragdpati; and the Sacrificer. 82 260 SATAPATHA-BRAHMANA. and whatever food a man consumes in this world, that (food), in return, consumes him in yonder world. Now this sacrifice is performed by means of spirituous liquor, and spirituous liquor (parisrut) is not to be consumed by a Brahmama: he thus is born from that which is not (to be) consumed, and the food does not, in return, consume him in yonder world. Therefore this (sacrifice), the Sautramazi, is a Brahmama’s sacrifice}. 2. The malted rice is the same as his (the man’s) hair, the malted barley his skin, the fried rice his flesh, the filtering-cloth his bones, the mash his marrow, the raw liquor (parisrut) his life-sap (serum), the seasoning (and fermentative substances) his blood, the milk his seed, the mature liquor (sur) his urine, and the impure matter the contents of the stomach. 3. Indra’s cake is his heart, that of Savitrz his liver, that of Varuza his lung, the asvattha and udumbara vessels his kidneys, the nyagrodha one his bile, the pan (sth4lt) his intestines *, the supernumerary (vessels) his bowels?, the two eagle feathers® the milt, the throne-seat his navel, the pot his rectum, the (pan) perforated with a hundred holes, the male organ,—and inasmuch as that (pan) is much perforated, therefore that organ is much divided,—the bowl (sata) is his mouth, the strainer ‘ That is, because to a man of another caste the spirituous liquor would not be ‘anddy4,’ but consumable, and hence it would consume him in the other world. * The two terms ‘4Antrani’ and ‘ gud4f’ are usually taken as synonymous; the latter term probably means the lower or larger intestines ; cf. Vag. S. XIX, 86. , * See XII, 7, 3, 22. x11 KANDA, 9 ADHYAYA, I BRAHMANA, 8. 261 his tongue, the dish (4apya) his anus, the tail (whisk) his bladder. 4. And the sacrificial animal of the Asvins is his limbs, that of Sarasvatt his trunk, Indra’s bull his form,—whence they say that man’s form (wealth) is kine,—the gold (plate) is his vital strength ; it is of the weight of a hundred (grains), whence man has a life of a hundred (years). ' §. The two cups of the Asvins are his eyes, and the ground wheat and kuvala (jujubes) his eyelashes ; the two cups of Sarasvatt are his nostrils, and the ground Indra-grain and badara (jujubes) the hair in his nostrils; the two cups of Indra are his ears, and the ground barley and karkandhu (jujubes) the hair of his ears and his eyebrows.
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.
No commentary for this page.