Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1THE DVADASAHA* FourtaH BrAuMAna. 1. Now, at first the gods were all alike, all good. Of them, being all alike, all good, three desired, ‘May we be superior® !’—Agni, Indra, and Sfrya. 2. They went on praising and toiling. They saw those Atigrahyas‘, and drew (grah) them for them- 1 The Shodasi-sastra is minutely described in the Ait. Br. IV, 3 seq. The opening verses are in the Anush‘ubh metre (of sixteen syllables), but otherwise also the Hotr7 has by means of pauses and insertions of formulas (nivid) to bring out its ‘ sixteenfold’ character so as to accord with its designation. * The Dv&das4ha, or twelve days’ performance, forms the connecting link between the so-called Ahfna sacrifices (consisting. of between two and twelve press-days) and the sattras, or sacrificial sessions (of twelve press-days and upwards); since it can be performed as one or the other. As a sattra (which seems to be its usual character) it consists of the Dasar4tra, or ten nights’ (or days’) period, preceded and followed by an Atirdtra, as the préyaniya (opening) and udayantya (concluding) days. The Dasaratra, on its part, consists of three tryahas (or tridua), viz. a Prish/hya shadaha (see note 4), and three Ukthya days, the so-called Khandomas (on which see Haug, Ait. Br.Transl. p. 347). These are followed by an Atyagnishfoma day, called Avivakya (i.e. on which there should be ‘no dispute, or quarrel’). > Ati-tish/Aavanas, lit. ‘standing forth over (all others,’ see IV, 5, 3, 2). In this, as in the preceding Brahmaaa, the prefix ati has to do service repeatedly for etymological and symbolical purposes. * T.e. cups of Soma ‘to be drawn over and above’ (Weber, Ind. Stud. IX, 235; for a different explanation see Haug, Ait. Br. Transl. p. 490). ‘These three grahas are required at the Prishthya shadaha, which forms part of the Dvadas&ha (see note 2), and of sacrificial sessions generally. The shadaha, or period of six Soma days, which (though itself consisting of two tryaha, or IV KANDA, 5 ADHYAYA, 4 BRAHMANA, 3. 403 selves over and above (ati): hence the name Atigrahyas. They became superior, even as they are now superior!: and verily he becomes superior for whomsoever, knowing this, they draw those cups of Soma. 3. And at first there was not in Agni that lustre which is now in him. He desired, ‘ May that lustre be in me!’ He saw this graha, and drew it for himself, and henceforth that lustre was in him.
23. And at first there was not in Agni that lustre which is now in him. He desired, ‘ May that lustre be in me!’ He saw this graha, and drew it for himself, and henceforth that lustre was in him. tridua) may be considered as forming a kind of unit in sattras, or sacrificial sessions, is of two kinds, viz. the Abhiplava shadaha and the Pr/sh/kya shadaha. Both require (for the Hotr?’s prishtha-stotra at the midday pressing) the use of the Rathantara-siman on uneven, and that of the Brshat-siman on even days. The chief difference between them is that while the prish/ha-stotras of the Abhiplava are performed in the ordinary (Agnishfoma) way, the Prish‘hya shadaha requires their performance in the proper prish/ha form, see p. 339, note 2. Besides, while the Abhiplava shadaha consists of four Ukthya days, preceded and followed by one Agnish/oma day; the first day of the Pr:sh¢hya shadaha is an Agnish/oma, the fourth a Shodasin, the remaining four days being Ukthyas. There is also a difference between the two in regard to the stomas, or forms of chanting, used ; for while the Pr¢sh/hya requires successively one of the six principal stomas (from the Trivrit up to the Trayastrimsa, as given p. 308, note 2) for each day, the Abhiplava requires the first four stomas (Trivrit to Ekavimsa) for each day, though in a different order. In this respect, three groups or forms are assumed for the performance of the stotras at the Agnishéoma and Ukthya, viz. the Gyotish/oma [a. Bahishpavavam4na in the Trivrit; b. Agyastotras and c. M&dhyandina-pavaména in the Pafikadasa ; d. the Prish/ha-stotras and e. Arbhava-pavavaména in the Saptadasa ; ; and f, the Agnishfoma sfman in the Ekavimsa stoma]; the Gosh/oma [a. Pafitadasa; b. Trivrit; c. Saptadasa; e. f. (and g. Ukthastotras) Ekavimsa]; and Ayushéoma [a. Trivrit; b. Paftkadasa ; c.d. Saptadasa; e. f. g. Ekavimsa]. These forms are distributed over the two tridua of the Abhiplava in the order : Gyotish/oma, Gosh/oma, Ayush/oma; Gosh/oma, Ayush/oma, Gyotish¢oma. 1 Lit. even as they are now the superiority, i.e. a superior power. pd2 404 SATAPATHA-BRAHMANA., 4. And at first there was not in Indra that power which is now in him. He desired, ‘ May that power be in me!’ He saw this graha and drew it for himself, and henceforth that power was in him. 5. And at first there was not in Sdrya that splendour which is now in him. He desired, ‘ May that splendour be in me!’ He saw this graha and drew it for himself, and henceforth that splendour was in him. And verily for whomsoever, knowing this, they draw those cups of Soma, he takes unto himself those same fires (energies), those same powers. 6. Let him draw them at the morning pressing, after drawing the Agrayama ; for the Agrayana is the self (body), and many parts of this self are one each (and thus) over and above (the others), such as the lung?! and heart, and others.
36. Let him draw them at the morning pressing, after drawing the Agrayama ; for the Agrayana is the self (body), and many parts of this self are one each (and thus) over and above (the others), such as the lung?! and heart, and others. 7. Or he might draw them from the Patabhztt, at the midday pressing, after drawing the Ukthya, or when about to bespeak (the chant), for the Ukthya indeed is the same as that undefined self of his. But this is mere speculation: let him rather draw them at the morning pressing, after drawing the Agrayana. 8. They are offered after the offering of the Méhendra graha; for that, the Mahendra, is Indra’s special cup; and so are the (Nishkevalya) stotra and sastra specially his. But the sacrificer is Indra ; and for the sacrificer’s benefit (these cups) are drawn : therefore they are offered after the offering of the Mahendra graha. 9. He thus draws them therefrom [the first with 1 That is, the right lung (kloman), the left lung being called by a different name. See St. Petersb. Dict. s. v. Iv KANDA, 5 ADHYAYA, 4 BRAHMANA, 13. 405 Vag. S. VIII, 38; Rig-veda IX, 66, 21]!,‘O Agni, skilful in works, become thou pure, bestowing upon us lustre and manly vigour, and upon me health and wealth!—Thou art taken with a support: thee to Agni, for lustre!—This is thy womb: thee to Agni, for lustre!’ 10. [The second with Vag. S. VIII, 39; Rig-veda VIII, 76, 10], ‘ Uprising by thy power didst thou move thy jaws, O Indra, drinking the cupdrawn juice!—Thou art taken with a support: thee to Indra for power!—This is thy womb: thee to Indra for power!’ 11. [The third with Vag. S. VIII, 40; Rig-veda I, 50, 3], ‘His beacons have appeared, his beams, wide and far over the people, shining splendidly like fires!—Thou art taken with a support: thee to Sarya for splendour!—This is thy womb: thee to Sfdrya for splendour!’ 12. The drinking of these (cups is performed by the sacrificers with the resp. texts), ‘O lustrous Agni, lustrous art thou among the gods: may I be lustrous among men!—Most powerful Indra, most powerful art thouamong the gods: may I be the most powerful among men!— Most splendid Sfarya, most splendid art thou among the gods: may I be the most splendid among men!’ And, verily, these same splendours, these same powers he takes unto himself for whomsoever, knowing this, they draw these cups. 13. Let him draw them on the first three days of the Prvish¢kya shadaha?; namely, the Agni cup on * The K4avas use a different formula, viz. Rig-veda IX, 66, 19. See Vag. S. ed. Weber, p. 254 (XII). * See page 402, note 4. In conjunction with the Rathantara 406 SATAPATHA-BRAHMANA. the first day, the Indra cup on the second, the Sarya cup on the third—thus one day by day.
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.
1THE DVADASAHA* FourtaH BrAuMAna. 1. Now, at first the gods were all alike, all good. Of them, being all alike, all good, three desired, ‘May we be superior® !’—Agni, Indra, and Sfrya. 2. They went on praising and toiling. They saw those Atigrahyas‘, and drew (grah) them for them- 1 The Shodasi-sastra is minutely described in the Ait. Br. IV, 3 seq. The opening verses are in the Anush‘ubh metre (of sixteen syllables), but otherwise also the Hotr7 has by means of pauses and insertions of formulas (nivid) to bring out its ‘ sixteenfold’ character so as to accord with its designation. * The Dv&das4ha, or twelve days’ performance, forms the connecting link between the so-called Ahfna sacrifices (consisting. of between two and twelve press-days) and the sattras, or sacrificial sessions (of twelve press-days and upwards); since it can be performed as one or the other. As a sattra (which seems to be its usual character) it consists of the Dasar4tra, or ten nights’ (or days’) period, preceded and followed by an Atirdtra, as the préyaniya (opening) and udayantya (concluding) days. The Dasaratra, on its part, consists of three tryahas (or tridua), viz. a Prish/hya shadaha (see note 4), and three Ukthya days, the so-called Khandomas (on which see Haug, Ait. Br.Transl. p. 347). These are followed by an Atyagnishfoma day, called Avivakya (i.e. on which there should be ‘no dispute, or quarrel’). > Ati-tish/Aavanas, lit. ‘standing forth over (all others,’ see IV, 5, 3, 2). In this, as in the preceding Brahmaaa, the prefix ati has to do service repeatedly for etymological and symbolical purposes. * T.e. cups of Soma ‘to be drawn over and above’ (Weber, Ind. Stud. IX, 235; for a different explanation see Haug, Ait. Br. Transl. p. 490). ‘These three grahas are required at the Prishthya shadaha, which forms part of the Dvadas&ha (see note 2), and of sacrificial sessions generally. The shadaha, or period of six Soma days, which (though itself consisting of two tryaha, or IV KANDA, 5 ADHYAYA, 4 BRAHMANA, 3. 403 selves over and above (ati): hence the name Atigrahyas. They became superior, even as they are now superior!: and verily he becomes superior for whomsoever, knowing this, they draw those cups of Soma. 3. And at first there was not in Agni that lustre which is now in him. He desired, ‘ May that lustre be in me!’ He saw this graha, and drew it for himself, and henceforth that lustre was in him.
23. And at first there was not in Agni that lustre which is now in him. He desired, ‘ May that lustre be in me!’ He saw this graha, and drew it for himself, and henceforth that lustre was in him. tridua) may be considered as forming a kind of unit in sattras, or sacrificial sessions, is of two kinds, viz. the Abhiplava shadaha and the Pr/sh/kya shadaha. Both require (for the Hotr?’s prishtha-stotra at the midday pressing) the use of the Rathantara-siman on uneven, and that of the Brshat-siman on even days. The chief difference between them is that while the prish/ha-stotras of the Abhiplava are performed in the ordinary (Agnishfoma) way, the Prish‘hya shadaha requires their performance in the proper prish/ha form, see p. 339, note 2. Besides, while the Abhiplava shadaha consists of four Ukthya days, preceded and followed by one Agnish/oma day; the first day of the Pr:sh¢hya shadaha is an Agnish/oma, the fourth a Shodasin, the remaining four days being Ukthyas. There is also a difference between the two in regard to the stomas, or forms of chanting, used ; for while the Pr¢sh/hya requires successively one of the six principal stomas (from the Trivrit up to the Trayastrimsa, as given p. 308, note 2) for each day, the Abhiplava requires the first four stomas (Trivrit to Ekavimsa) for each day, though in a different order. In this respect, three groups or forms are assumed for the performance of the stotras at the Agnishéoma and Ukthya, viz. the Gyotish/oma [a. Bahishpavavam4na in the Trivrit; b. Agyastotras and c. M&dhyandina-pavaména in the Pafikadasa ; d. the Prish/ha-stotras and e. Arbhava-pavavaména in the Saptadasa ; ; and f, the Agnishfoma sfman in the Ekavimsa stoma]; the Gosh/oma [a. Pafitadasa; b. Trivrit; c. Saptadasa; e. f. (and g. Ukthastotras) Ekavimsa]; and Ayushéoma [a. Trivrit; b. Paftkadasa ; c.d. Saptadasa; e. f. g. Ekavimsa]. These forms are distributed over the two tridua of the Abhiplava in the order : Gyotish/oma, Gosh/oma, Ayush/oma; Gosh/oma, Ayush/oma, Gyotish¢oma. 1 Lit. even as they are now the superiority, i.e. a superior power. pd2 404 SATAPATHA-BRAHMANA., 4. And at first there was not in Indra that power which is now in him. He desired, ‘ May that power be in me!’ He saw this graha and drew it for himself, and henceforth that power was in him. 5. And at first there was not in Sdrya that splendour which is now in him. He desired, ‘ May that splendour be in me!’ He saw this graha and drew it for himself, and henceforth that splendour was in him. And verily for whomsoever, knowing this, they draw those cups of Soma, he takes unto himself those same fires (energies), those same powers. 6. Let him draw them at the morning pressing, after drawing the Agrayama ; for the Agrayana is the self (body), and many parts of this self are one each (and thus) over and above (the others), such as the lung?! and heart, and others.
36. Let him draw them at the morning pressing, after drawing the Agrayama ; for the Agrayana is the self (body), and many parts of this self are one each (and thus) over and above (the others), such as the lung?! and heart, and others. 7. Or he might draw them from the Patabhztt, at the midday pressing, after drawing the Ukthya, or when about to bespeak (the chant), for the Ukthya indeed is the same as that undefined self of his. But this is mere speculation: let him rather draw them at the morning pressing, after drawing the Agrayana. 8. They are offered after the offering of the Méhendra graha; for that, the Mahendra, is Indra’s special cup; and so are the (Nishkevalya) stotra and sastra specially his. But the sacrificer is Indra ; and for the sacrificer’s benefit (these cups) are drawn : therefore they are offered after the offering of the Mahendra graha. 9. He thus draws them therefrom [the first with 1 That is, the right lung (kloman), the left lung being called by a different name. See St. Petersb. Dict. s. v. Iv KANDA, 5 ADHYAYA, 4 BRAHMANA, 13. 405 Vag. S. VIII, 38; Rig-veda IX, 66, 21]!,‘O Agni, skilful in works, become thou pure, bestowing upon us lustre and manly vigour, and upon me health and wealth!—Thou art taken with a support: thee to Agni, for lustre!—This is thy womb: thee to Agni, for lustre!’ 10. [The second with Vag. S. VIII, 39; Rig-veda VIII, 76, 10], ‘ Uprising by thy power didst thou move thy jaws, O Indra, drinking the cupdrawn juice!—Thou art taken with a support: thee to Indra for power!—This is thy womb: thee to Indra for power!’ 11. [The third with Vag. S. VIII, 40; Rig-veda I, 50, 3], ‘His beacons have appeared, his beams, wide and far over the people, shining splendidly like fires!—Thou art taken with a support: thee to Sarya for splendour!—This is thy womb: thee to Sfdrya for splendour!’ 12. The drinking of these (cups is performed by the sacrificers with the resp. texts), ‘O lustrous Agni, lustrous art thou among the gods: may I be lustrous among men!—Most powerful Indra, most powerful art thouamong the gods: may I be the most powerful among men!— Most splendid Sfarya, most splendid art thou among the gods: may I be the most splendid among men!’ And, verily, these same splendours, these same powers he takes unto himself for whomsoever, knowing this, they draw these cups. 13. Let him draw them on the first three days of the Prvish¢kya shadaha?; namely, the Agni cup on * The K4avas use a different formula, viz. Rig-veda IX, 66, 19. See Vag. S. ed. Weber, p. 254 (XII). * See page 402, note 4. In conjunction with the Rathantara 406 SATAPATHA-BRAHMANA. the first day, the Indra cup on the second, the Sarya cup on the third—thus one day by day.
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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