Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Having recited (at the butter-portions) a Azkverse as anuvaky4 (invitatory formula), he recites by way of yagy4 (offering-prayer) the (formula containing the word) ‘pleased ;’ thereby these boneless eyes are set in what is bone. If, on the other hand, after reciting a Azk-verse as anuvakyd, he 1 Katy. III, 3, 20-22 admits either mode of offering the butterportions. These oblations are effected in the following way:—The Adhvaryu, having called on the Hotr?' to recite the anuvaky4, takes with the dipping-spoon (sruva) butter from the dhruva and puts it into the guhQ; he then draws some with the sruva from the butterpot and replenishes the dhruva with it [according to the K4zvas, with the text ‘May the dhruva fatten with the havis-butter, sacrifice after sacrifice, for those who go to the gods,—the udder of Sfry4 in the lap of Aditi: may the earth flow abundantly at this sacrifice !’]. The same process is then repeated three (additional) times (with a Gamadagni four times): hence the offering is said to consist of four (or five) cuttings. The Hotr? then recites the anuvaky4 (see note on I, 6, 3, 27), which is followed by the Adhvaryu’s call ‘om stavaya’ and the Agnidhra’s response ‘astu srausha/.’ Thereupon the Hotr#, having been called upon by the Adhvaryu to give the offering-prayer to Agni (or Soma), recites the respective yAgy 4, at the concluding vausha/ of which the oblation is poured into the fire, (whilst the sacrificer utters the usual dedicatory formula, ‘ This for Agni (Soma), not for me !’) 1 KAnpDA, 6 ADHYAYA, 4 BRAHMANA, 2. 175 were to use a Azk-verse as the yagy4, he would make it bone instead of eye. 41. Those two (qualities), truly, are related to the natures of Agni and Soma: that which is white is related to Agni, and that which is black is related to Soma. If, however (it were asserted), on the contrary, that what is black is related to Agni, and what is white is related to Soma,—[the answer would be:—] what sees is of the nature of Agni, for dry, as it were, are the eyes of one who looks, and that which is dry relates to Agni ;—and what sleeps is of the nature of Soma, for moist, as it were, are the eyes of one who is asleep, and moist also is Soma. And, verily, he who thus knows those two butterportions to be eyes, remains endowed with eye-sight till old age in this world, and starts in yonder world possessed of eye-sight. FourtTH BrAHMANA. SpectaL Preciminary Rites or THE NEw-MOON SACRIFICE. 1. When Indra had hurled the thunderbolt at Vritra, thinking himself to be the weaker, and fearing lest he had not brought him down, he concealed himself and went to the farthest distances’. Now the gods knew that Vvztra had been slain and that Indra had concealed himself. 2. Agni of the deities, Hirazyastipa? of the Rishis, and the Brzhatt of the metres, set about searching for him. Agni discovered him and stayed 1 Para pardvatah, literally ‘to the most distant distances,’ ‘zu den fernsten Fernen.’
22. Agni of the deities, Hirazyastipa? of the Rishis, and the Brzhatt of the metres, set about searching for him. Agni discovered him and stayed 1 Para pardvatah, literally ‘to the most distant distances,’ ‘zu den fernsten Fernen.’ * Hiranyastdpa, of the family of the Angiras, is'the reputed author (or seer) of the hymns Rig-veda I, 31-35; IX, 4; 69. Of these, I, 32 and 33, which celebrate the exploits of Indra, seem to have been especially prized. 176 SATAPATHA-BRAHMANA. with him (as a guest) that (day and) night. He (Indra), namely, is the Vasu! of the gods, for he is their hero. 3. The gods said, ‘Our Vasu, who has gone to live away from us, is this day dwelling together (am4 vas, viz. with Agni*);’ and as one would cook a dish of rice or a goat in common for two relatives or friends who have come to stay with him,—for such-like is human (fare), as the sacrificial food (havis) is that of the gods,—in like manner they offered to those two together that sacrificial food, the rice-cake on twelve potsherds for Indra and Agni. This is the reason why there is a rice-cake on twelve potsherds for Indra and Agni. 4. Indra said,‘ When I had hurled the thunderbolt at Vvtra, I was terrified, and (in consequence of this fright) I am much emaciated. This (cake) does not satiate me: prepare for me what will satiate me!’ The gods replied, ‘So be it!’ 5. The gods said, ‘Nothing but Soma will satiate him: let us prepare Soma for him!’ They prepared Soma for him. Now this king Soma, the food of the gods, is no other than the moon*. When he 1 That is, as would seem, the benefactor, or the treasure (dhanarapa, SAyana) of the gods. Indra is the chief of the Vasus. Indra being so beneficent and important a personage, it was, according to SAyana, worth Agni’s while to stay with him. Possibly also a play on the word Vasu, and vas, ‘to dwell,’ is intended here. 2 Thus Sayana ; but it probably means, ‘he is staying at a home, or at home (am4) to-day.’ ® The identification of the Soma (plant and juice) with the moon already occurs in some of the hymns of the Rig-veda, all of which, however, probably belong to the later ones. According to the St. Petersburg Dictionary, the identification was probably suggested by the circumstance that indu, ‘drop, spark,’ applies both to the Soma and the moon. Rig-veda X, 85, 3 says that ‘of that Soma which the priests know, no one ever eats.’ I KANDA, 6 ADHYAYA, 4 BRAHMANA, 8, 177 (the moon, masc.) is not seen that night either in the east or in the west, then he visits this world; and here he enters into the waters (f.) and plants ‘(f.). He is indeed a treasure for the gods, he is their food. And since during that night he here dwells together! (am4 vas), therefore that (night of new moon) is called amAvdsy4 (the dwelling together, or at home).
3He is indeed a treasure for the gods, he is their food. And since during that night he here dwells together! (am4 vas), therefore that (night of new moon) is called amAvdsy4 (the dwelling together, or at home). 6. They prepared it? (Soma for Indra), after having it collected, part by part, by the cows: in eating plants (they collected it) from the plants, and in drinking water (they collected it) from the waters. Having prepared and coagulated it, and made it strong (pungent), they gave it to him’. 7. He said,‘ This does indeed satiate me, but it does not agree with me*: devise some means by which it may agree with me!’ They made it agree with him by means of boiled (milk). 8. Now although this (mixture of sweet and sour milk) is, indeed, one and the same substance—it being milk (payas) and belonging to Indra—they, 1 Viz. with the waters and plants (or, he stays at home). 2 It should be borne in mind that Soma is masculine in Sanskrit. * In Taitt. S. II, 5, 3, 2 seq. the corresponding story is applied directly to the Sdnndyya. In consequence of the struggle with Vritra, Indra lost his energy, which fell to the earth and produced plants and shrubs. He thereupon complained to Pragipati, who bade the cattle collect (sam-nji) it again by browsing the plants and shrubs. It was then milked out from them, and as the milk did not agree with Indra, it was boiled, and as it still did not satisfy Indra, it was mixed with sour milk. « Na mayi srayate, literally ‘it does not stay in me’=na tish/Aati, na satmyam bhagate, Sayama. The author here (as in I, 8, 1, 17) connects, or confounds, the verb sri with sr4, ‘to cook, make done,’—hence, ‘it does not boil in me;’ the milk being warm, or, as it were, boiled, when it comes from the cow, see II, 2, 4, 15. Hence also boiled milk is mixed with the Soma. [12] N 178 SATAPATHA-BRAHMANA. nevertheless, declare it to be (two) different (substances). Since he said ‘it satiates (dhi) me,’ therefore it is sour milk (dadhi); and since they made it agree (sri) with him with boiled milk (or, by boiling), therefore it is (fresh) boiled milk (s7zta)1. g. In the same way as the Soma stalk becomes strong? (by being touched or sprinkled with water), so he (Indra) became strong (by the Soma being mixed with boiled milk) and overcame that evil, the jaundice’. Such is likewise the significance of the new-moon ceremony (and the SAnn4yya, or libation of sweet and sour milk offered to Indra thereat); and verily he who, knowing this, mixes (sweet and sour milk at the new-moon sacrifice) in like manner increases in offspring and cattle, and overcomes evil: let him therefore mix together (sweet and sour milk)‘,
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.
1Having recited (at the butter-portions) a Azkverse as anuvaky4 (invitatory formula), he recites by way of yagy4 (offering-prayer) the (formula containing the word) ‘pleased ;’ thereby these boneless eyes are set in what is bone. If, on the other hand, after reciting a Azk-verse as anuvakyd, he 1 Katy. III, 3, 20-22 admits either mode of offering the butterportions. These oblations are effected in the following way:—The Adhvaryu, having called on the Hotr?' to recite the anuvaky4, takes with the dipping-spoon (sruva) butter from the dhruva and puts it into the guhQ; he then draws some with the sruva from the butterpot and replenishes the dhruva with it [according to the K4zvas, with the text ‘May the dhruva fatten with the havis-butter, sacrifice after sacrifice, for those who go to the gods,—the udder of Sfry4 in the lap of Aditi: may the earth flow abundantly at this sacrifice !’]. The same process is then repeated three (additional) times (with a Gamadagni four times): hence the offering is said to consist of four (or five) cuttings. The Hotr? then recites the anuvaky4 (see note on I, 6, 3, 27), which is followed by the Adhvaryu’s call ‘om stavaya’ and the Agnidhra’s response ‘astu srausha/.’ Thereupon the Hotr#, having been called upon by the Adhvaryu to give the offering-prayer to Agni (or Soma), recites the respective yAgy 4, at the concluding vausha/ of which the oblation is poured into the fire, (whilst the sacrificer utters the usual dedicatory formula, ‘ This for Agni (Soma), not for me !’) 1 KAnpDA, 6 ADHYAYA, 4 BRAHMANA, 2. 175 were to use a Azk-verse as the yagy4, he would make it bone instead of eye. 41. Those two (qualities), truly, are related to the natures of Agni and Soma: that which is white is related to Agni, and that which is black is related to Soma. If, however (it were asserted), on the contrary, that what is black is related to Agni, and what is white is related to Soma,—[the answer would be:—] what sees is of the nature of Agni, for dry, as it were, are the eyes of one who looks, and that which is dry relates to Agni ;—and what sleeps is of the nature of Soma, for moist, as it were, are the eyes of one who is asleep, and moist also is Soma. And, verily, he who thus knows those two butterportions to be eyes, remains endowed with eye-sight till old age in this world, and starts in yonder world possessed of eye-sight. FourtTH BrAHMANA. SpectaL Preciminary Rites or THE NEw-MOON SACRIFICE. 1. When Indra had hurled the thunderbolt at Vritra, thinking himself to be the weaker, and fearing lest he had not brought him down, he concealed himself and went to the farthest distances’. Now the gods knew that Vvztra had been slain and that Indra had concealed himself. 2. Agni of the deities, Hirazyastipa? of the Rishis, and the Brzhatt of the metres, set about searching for him. Agni discovered him and stayed 1 Para pardvatah, literally ‘to the most distant distances,’ ‘zu den fernsten Fernen.’
22. Agni of the deities, Hirazyastipa? of the Rishis, and the Brzhatt of the metres, set about searching for him. Agni discovered him and stayed 1 Para pardvatah, literally ‘to the most distant distances,’ ‘zu den fernsten Fernen.’ * Hiranyastdpa, of the family of the Angiras, is'the reputed author (or seer) of the hymns Rig-veda I, 31-35; IX, 4; 69. Of these, I, 32 and 33, which celebrate the exploits of Indra, seem to have been especially prized. 176 SATAPATHA-BRAHMANA. with him (as a guest) that (day and) night. He (Indra), namely, is the Vasu! of the gods, for he is their hero. 3. The gods said, ‘Our Vasu, who has gone to live away from us, is this day dwelling together (am4 vas, viz. with Agni*);’ and as one would cook a dish of rice or a goat in common for two relatives or friends who have come to stay with him,—for such-like is human (fare), as the sacrificial food (havis) is that of the gods,—in like manner they offered to those two together that sacrificial food, the rice-cake on twelve potsherds for Indra and Agni. This is the reason why there is a rice-cake on twelve potsherds for Indra and Agni. 4. Indra said,‘ When I had hurled the thunderbolt at Vvtra, I was terrified, and (in consequence of this fright) I am much emaciated. This (cake) does not satiate me: prepare for me what will satiate me!’ The gods replied, ‘So be it!’ 5. The gods said, ‘Nothing but Soma will satiate him: let us prepare Soma for him!’ They prepared Soma for him. Now this king Soma, the food of the gods, is no other than the moon*. When he 1 That is, as would seem, the benefactor, or the treasure (dhanarapa, SAyana) of the gods. Indra is the chief of the Vasus. Indra being so beneficent and important a personage, it was, according to SAyana, worth Agni’s while to stay with him. Possibly also a play on the word Vasu, and vas, ‘to dwell,’ is intended here. 2 Thus Sayana ; but it probably means, ‘he is staying at a home, or at home (am4) to-day.’ ® The identification of the Soma (plant and juice) with the moon already occurs in some of the hymns of the Rig-veda, all of which, however, probably belong to the later ones. According to the St. Petersburg Dictionary, the identification was probably suggested by the circumstance that indu, ‘drop, spark,’ applies both to the Soma and the moon. Rig-veda X, 85, 3 says that ‘of that Soma which the priests know, no one ever eats.’ I KANDA, 6 ADHYAYA, 4 BRAHMANA, 8, 177 (the moon, masc.) is not seen that night either in the east or in the west, then he visits this world; and here he enters into the waters (f.) and plants ‘(f.). He is indeed a treasure for the gods, he is their food. And since during that night he here dwells together! (am4 vas), therefore that (night of new moon) is called amAvdsy4 (the dwelling together, or at home).
3He is indeed a treasure for the gods, he is their food. And since during that night he here dwells together! (am4 vas), therefore that (night of new moon) is called amAvdsy4 (the dwelling together, or at home). 6. They prepared it? (Soma for Indra), after having it collected, part by part, by the cows: in eating plants (they collected it) from the plants, and in drinking water (they collected it) from the waters. Having prepared and coagulated it, and made it strong (pungent), they gave it to him’. 7. He said,‘ This does indeed satiate me, but it does not agree with me*: devise some means by which it may agree with me!’ They made it agree with him by means of boiled (milk). 8. Now although this (mixture of sweet and sour milk) is, indeed, one and the same substance—it being milk (payas) and belonging to Indra—they, 1 Viz. with the waters and plants (or, he stays at home). 2 It should be borne in mind that Soma is masculine in Sanskrit. * In Taitt. S. II, 5, 3, 2 seq. the corresponding story is applied directly to the Sdnndyya. In consequence of the struggle with Vritra, Indra lost his energy, which fell to the earth and produced plants and shrubs. He thereupon complained to Pragipati, who bade the cattle collect (sam-nji) it again by browsing the plants and shrubs. It was then milked out from them, and as the milk did not agree with Indra, it was boiled, and as it still did not satisfy Indra, it was mixed with sour milk. « Na mayi srayate, literally ‘it does not stay in me’=na tish/Aati, na satmyam bhagate, Sayama. The author here (as in I, 8, 1, 17) connects, or confounds, the verb sri with sr4, ‘to cook, make done,’—hence, ‘it does not boil in me;’ the milk being warm, or, as it were, boiled, when it comes from the cow, see II, 2, 4, 15. Hence also boiled milk is mixed with the Soma. [12] N 178 SATAPATHA-BRAHMANA. nevertheless, declare it to be (two) different (substances). Since he said ‘it satiates (dhi) me,’ therefore it is sour milk (dadhi); and since they made it agree (sri) with him with boiled milk (or, by boiling), therefore it is (fresh) boiled milk (s7zta)1. g. In the same way as the Soma stalk becomes strong? (by being touched or sprinkled with water), so he (Indra) became strong (by the Soma being mixed with boiled milk) and overcame that evil, the jaundice’. Such is likewise the significance of the new-moon ceremony (and the SAnn4yya, or libation of sweet and sour milk offered to Indra thereat); and verily he who, knowing this, mixes (sweet and sour milk at the new-moon sacrifice) in like manner increases in offspring and cattle, and overcomes evil: let him therefore mix together (sweet and sour milk)‘,
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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