Fetching
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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Rig-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. 14. Some!, however, draw them on the last three days; but let him not do so: let him rather draw them on the first three days. But should he intend to draw them on the last three days, let him first draw them on the first three days and let him then draw them on the last three days. In like manner they are drawn (all three) in their proper order, on one and the same day, at the Visvagit? with all the Presh¢has. FirtH BRAHMANA. 1. Pragdpati, forsooth, is that sacrifice which is performed here, and from which these creatures have been produced: and in like manner are they produced thereafter even to this day. 2. After the Up4msu cup goats are produced. Now that (cup) is again employed in the sacrifice: hence creatures are here produced again and again. 3. After the Antéryama cup sheep are produced. Now that (cup) is again employed at the sacrifice : hence creatures are here produced again and again. (Sama-veda IT, 30-31) and Brshat (II, 159-60) sdmans, the other four principal prish/a sAmans—viz. the Vairfipa (II, 212-13), Vairaga (II, 277-9), Sakvara (II, 1151-3 ; or Mahan4mnf, 1-3), and Raivata (II, 434-6)—are used respectively by the Hotr? on the last four days of the shadaha. As regards the Hotrz’s assistants, while the Maitravaruma always uses the same sdman, as at the Agnish/oma, viz. the VAmadevya (II, 32-34), the samans used by the other Hotrakas are given in the Sama-veda immediately after the respective siman of the Hotrz, mentioned above. 1 The Kanva text ascribes this practice to the Karakas. * Regarding the sacrificial session, called Gavam ayana, of which the Visvagit forms part, see p. 426, note 3. Iv KANDA, 5 ADHYAYA, 5 BRAHMANA, 8. 407 4. And because of those two (cups) which are together he offers the Upamsu first, therefore, of goats and sheep when they are together’, the goats go first, and the sheep behind them. 5. And because, having offered the Upamsu, he wipes (the vessel) upwards, therefore these goats walk like nimbly? climbing spokes. 6. And because, having offered the Antary4ma, he wipes (the vessel) downwards, therefore these sheep walk with their heads down, as if digging. Now they, the goats and sheep, are most conspicuously PragApati-like: whence, bringing forth thrice in the year, they produce two or three * (young ones). 7. After* the Sukra cup men are produced. Now that (cup) is again employed at the sacrifice: hence creatures are here produced again and again. But the Sukra (bright) is the same as he that burns yonder, and he indeed is Indra; and of animals, man is Indra-like®: whence he rules over animals,
27. After* the Sukra cup men are produced. Now that (cup) is again employed at the sacrifice: hence creatures are here produced again and again. But the Sukra (bright) is the same as he that burns yonder, and he indeed is Indra; and of animals, man is Indra-like®: whence he rules over animals, 8. After the Aztu cup the one-hoofed species is produced. Now that (cup) is again employed in the sacrifice: hence creatures are here produced again and again. And such-like is the Aztu cup®, and suchlike the head of the one-hoofed. The Agrayava ’ That is, in mixed flocks. In the compound ‘agavika’ (Kav. agavayah, alyes nal dies) also the goats come first. * Perhaps ‘ara’ has to be taken in the sense of ‘quick, nimble,’ instead of ‘spokes,’ and ‘ditara’ might mean ‘flying up,’ ‘ popping up their heads,’ as opposed to ‘ avaéinasirshan.’ * ? Or, three (times) two, ‘dvau trin iti;’ the KAnva text reads (of goats alone) ‘trims trin.’ * Or, along with, correspondingly with, anu. 5 Or, connected with Indra, Indra’s own (aindra). ° The two A:tupAtras are shaped like spoon-bowls, with spouts on both sides. 408 SATAPATHA-BRAHMANA, cup, the Ukthya cup, and the Aditya cup,—after them cows are produced. Now, these are again employed in the sacrifice: hence creatures are here produced again and again. 9. And because goats are produced after the fewest cups, therefore, though bringing forth thrice in a year, producing two or three, (they are) very few, for they are produced after the fewest cups. 10. And because cows are produced after the most cups, therefore, though bringing forth once in a year, and producing one each time, (they are) most numerous, for they are produced after the most cups. . 11, Then, in the Drosakalasa (trough) he finally draws the Hariyogana graha. Now, the Drozakalasa is PragApati;—he turns unto these creatures, and fosters them, and kisses them!: he fosters them in that he produces them. 12. Now, these same cups after which creatures are produced, are five,—those of the Up4msu and Antaryama (counting as) one and the same, the Sukra cup, the Ritu cup, the Agrayama cup, and the Ukthya cup; for there are five seasons in the year, and Pragdpati is the year, and the sacrifice is Pragépati. But if there be six seasons in the year, then the Aditya cup is the sixth of them. 13. But indeed there is only that one cup after which creatures are produced here, to wit, the Upamsu cup; for the Upamsu is breath, and Pragdpati is breath, and everything here is after PragApati. ' Or, smells, sniffs at them (as a cow does the calf). Iv KANDA, 5 ADHYAYA, 6 BRAHMANA, 3. 409 SrxtH BrRAHMANWA. 1. Pragdpati, forsooth, is that sacrifice which is here performed, and whence these creatures have been produced, and in like manner are they produced therefrom even to this day. Having drawn the Asvina graha, he makes (the sacrificer) eye (the several cups, while muttering) the Avak4sa formulas’.
3Pragdpati, forsooth, is that sacrifice which is here performed, and whence these creatures have been produced, and in like manner are they produced therefrom even to this day. Having drawn the Asvina graha, he makes (the sacrificer) eye (the several cups, while muttering) the Avak4sa formulas’. 2. The Up4msu cup he eyes first with (V4g. S. VII, 27), ‘For mine out-breathing, (a) giver of lustre*, become thou pure for lustre!’ Then the Upamsusavana stone with, ‘For my throughbreathing, giver of lustre, become thou pure for lustre!’ Then the Antarydma cup with, ‘ For mine up-breathing, giver of lustre, become thou pure for lustre!’ Then the Aindravayava with, ‘For my voice, giver of lustre, become thou pure for lustre!’ Then the Maitravaruva with, ‘For mine intelligence and will, giver of lustre, become thou pure forlustre!’ Then the Asvina with, ‘For mine ear, giver of lustre, become thou pure for lustre!’ Then the Suéra and Manthin with, ‘For mine eyes, givers of lustre, become ye pure for lustre!’ 3. Then the Agrayama with (V4g. S. VII, 28), ‘For my mind, giver of lustre, become thou pure for lustre!’ Then the Ukthya with, ‘For * For the proper place of this ceremony in the actual performance of the Agnish/oma, see p. 312, note 4. * Either, thou who bestowest lustre on my out-breathing ..., or, Thou who art a bestower of lustre, become thou pure for lustre to my out-breathing. 410 SATAPATHA-BRAHMANA. my vigour, giver of lustre, become thou pure for lustre!’ Then the Dhruva with, ‘For my life, giver of lustre, become thou pure for lustre!’ Then the two Soma-troughs (Pfttabh77t and Adhavantya) with, ‘For all mine offspring, givers of lustre, become ye pure for lustre!’ Now the two troughs belong to the All-gods, for therefrom they draw (Soma) for the gods, therefrom for men, therefrom for the Fathers: therefore the two Somatroughs belong to the All-gods. 4. Then the Drosakalasa with (Vag. S. VII, 29), ‘Who (ka) art thou? Which one art thou ?’— Ka is Pragdpati;—‘ Whose (kasya, or Ka’s) art thou? who (ka) art thou by name ?’— Ka (‘who’) by name is Pragdpati;—‘ Thou upon whose name we have thought, for he indeed thinks upon his name ;—‘ Thou whom we have gladdened with Soma;’—for he indeed gladdens him with Soma. Having drawn the Asvina cup, he prays for blessing part after part (of the sacrifice) with, ‘May I be abundantly supplied with offspring, thereby he prays for offspring ;—‘abundantly supplied with men,’ thereby he prays for men (heroes) ;— ‘abundantly supplied with food!’ thereby he prays for prosperity. 5. He must not let every one eye them, but only him who is well known, or one who is his friend, or one who, being learned in sacred lore, may acquire these (texts) through study. Having drawn the Asvina cup, he (thus) produces the whole sacrifice ; and having produced the whole sacrifice, he deposits it in his own self, and makes it his own. Iv KANDA, 5 ADHYAYA, 7 BRAHMANA, 4. 411 SEVENTH BRAHMANA.
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.
1Rig-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. 14. Some!, however, draw them on the last three days; but let him not do so: let him rather draw them on the first three days. But should he intend to draw them on the last three days, let him first draw them on the first three days and let him then draw them on the last three days. In like manner they are drawn (all three) in their proper order, on one and the same day, at the Visvagit? with all the Presh¢has. FirtH BRAHMANA. 1. Pragdpati, forsooth, is that sacrifice which is performed here, and from which these creatures have been produced: and in like manner are they produced thereafter even to this day. 2. After the Up4msu cup goats are produced. Now that (cup) is again employed in the sacrifice: hence creatures are here produced again and again. 3. After the Antéryama cup sheep are produced. Now that (cup) is again employed at the sacrifice : hence creatures are here produced again and again. (Sama-veda IT, 30-31) and Brshat (II, 159-60) sdmans, the other four principal prish/a sAmans—viz. the Vairfipa (II, 212-13), Vairaga (II, 277-9), Sakvara (II, 1151-3 ; or Mahan4mnf, 1-3), and Raivata (II, 434-6)—are used respectively by the Hotr? on the last four days of the shadaha. As regards the Hotrz’s assistants, while the Maitravaruma always uses the same sdman, as at the Agnish/oma, viz. the VAmadevya (II, 32-34), the samans used by the other Hotrakas are given in the Sama-veda immediately after the respective siman of the Hotrz, mentioned above. 1 The Kanva text ascribes this practice to the Karakas. * Regarding the sacrificial session, called Gavam ayana, of which the Visvagit forms part, see p. 426, note 3. Iv KANDA, 5 ADHYAYA, 5 BRAHMANA, 8. 407 4. And because of those two (cups) which are together he offers the Upamsu first, therefore, of goats and sheep when they are together’, the goats go first, and the sheep behind them. 5. And because, having offered the Upamsu, he wipes (the vessel) upwards, therefore these goats walk like nimbly? climbing spokes. 6. And because, having offered the Antary4ma, he wipes (the vessel) downwards, therefore these sheep walk with their heads down, as if digging. Now they, the goats and sheep, are most conspicuously PragApati-like: whence, bringing forth thrice in the year, they produce two or three * (young ones). 7. After* the Sukra cup men are produced. Now that (cup) is again employed at the sacrifice: hence creatures are here produced again and again. But the Sukra (bright) is the same as he that burns yonder, and he indeed is Indra; and of animals, man is Indra-like®: whence he rules over animals,
27. After* the Sukra cup men are produced. Now that (cup) is again employed at the sacrifice: hence creatures are here produced again and again. But the Sukra (bright) is the same as he that burns yonder, and he indeed is Indra; and of animals, man is Indra-like®: whence he rules over animals, 8. After the Aztu cup the one-hoofed species is produced. Now that (cup) is again employed in the sacrifice: hence creatures are here produced again and again. And such-like is the Aztu cup®, and suchlike the head of the one-hoofed. The Agrayava ’ That is, in mixed flocks. In the compound ‘agavika’ (Kav. agavayah, alyes nal dies) also the goats come first. * Perhaps ‘ara’ has to be taken in the sense of ‘quick, nimble,’ instead of ‘spokes,’ and ‘ditara’ might mean ‘flying up,’ ‘ popping up their heads,’ as opposed to ‘ avaéinasirshan.’ * ? Or, three (times) two, ‘dvau trin iti;’ the KAnva text reads (of goats alone) ‘trims trin.’ * Or, along with, correspondingly with, anu. 5 Or, connected with Indra, Indra’s own (aindra). ° The two A:tupAtras are shaped like spoon-bowls, with spouts on both sides. 408 SATAPATHA-BRAHMANA, cup, the Ukthya cup, and the Aditya cup,—after them cows are produced. Now, these are again employed in the sacrifice: hence creatures are here produced again and again. 9. And because goats are produced after the fewest cups, therefore, though bringing forth thrice in a year, producing two or three, (they are) very few, for they are produced after the fewest cups. 10. And because cows are produced after the most cups, therefore, though bringing forth once in a year, and producing one each time, (they are) most numerous, for they are produced after the most cups. . 11, Then, in the Drosakalasa (trough) he finally draws the Hariyogana graha. Now, the Drozakalasa is PragApati;—he turns unto these creatures, and fosters them, and kisses them!: he fosters them in that he produces them. 12. Now, these same cups after which creatures are produced, are five,—those of the Up4msu and Antaryama (counting as) one and the same, the Sukra cup, the Ritu cup, the Agrayama cup, and the Ukthya cup; for there are five seasons in the year, and Pragdpati is the year, and the sacrifice is Pragépati. But if there be six seasons in the year, then the Aditya cup is the sixth of them. 13. But indeed there is only that one cup after which creatures are produced here, to wit, the Upamsu cup; for the Upamsu is breath, and Pragdpati is breath, and everything here is after PragApati. ' Or, smells, sniffs at them (as a cow does the calf). Iv KANDA, 5 ADHYAYA, 6 BRAHMANA, 3. 409 SrxtH BrRAHMANWA. 1. Pragdpati, forsooth, is that sacrifice which is here performed, and whence these creatures have been produced, and in like manner are they produced therefrom even to this day. Having drawn the Asvina graha, he makes (the sacrificer) eye (the several cups, while muttering) the Avak4sa formulas’.
3Pragdpati, forsooth, is that sacrifice which is here performed, and whence these creatures have been produced, and in like manner are they produced therefrom even to this day. Having drawn the Asvina graha, he makes (the sacrificer) eye (the several cups, while muttering) the Avak4sa formulas’. 2. The Up4msu cup he eyes first with (V4g. S. VII, 27), ‘For mine out-breathing, (a) giver of lustre*, become thou pure for lustre!’ Then the Upamsusavana stone with, ‘For my throughbreathing, giver of lustre, become thou pure for lustre!’ Then the Antarydma cup with, ‘ For mine up-breathing, giver of lustre, become thou pure for lustre!’ Then the Aindravayava with, ‘For my voice, giver of lustre, become thou pure for lustre!’ Then the Maitravaruva with, ‘For mine intelligence and will, giver of lustre, become thou pure forlustre!’ Then the Asvina with, ‘For mine ear, giver of lustre, become thou pure for lustre!’ Then the Suéra and Manthin with, ‘For mine eyes, givers of lustre, become ye pure for lustre!’ 3. Then the Agrayama with (V4g. S. VII, 28), ‘For my mind, giver of lustre, become thou pure for lustre!’ Then the Ukthya with, ‘For * For the proper place of this ceremony in the actual performance of the Agnish/oma, see p. 312, note 4. * Either, thou who bestowest lustre on my out-breathing ..., or, Thou who art a bestower of lustre, become thou pure for lustre to my out-breathing. 410 SATAPATHA-BRAHMANA. my vigour, giver of lustre, become thou pure for lustre!’ Then the Dhruva with, ‘For my life, giver of lustre, become thou pure for lustre!’ Then the two Soma-troughs (Pfttabh77t and Adhavantya) with, ‘For all mine offspring, givers of lustre, become ye pure for lustre!’ Now the two troughs belong to the All-gods, for therefrom they draw (Soma) for the gods, therefrom for men, therefrom for the Fathers: therefore the two Somatroughs belong to the All-gods. 4. Then the Drosakalasa with (Vag. S. VII, 29), ‘Who (ka) art thou? Which one art thou ?’— Ka is Pragdpati;—‘ Whose (kasya, or Ka’s) art thou? who (ka) art thou by name ?’— Ka (‘who’) by name is Pragdpati;—‘ Thou upon whose name we have thought, for he indeed thinks upon his name ;—‘ Thou whom we have gladdened with Soma;’—for he indeed gladdens him with Soma. Having drawn the Asvina cup, he prays for blessing part after part (of the sacrifice) with, ‘May I be abundantly supplied with offspring, thereby he prays for offspring ;—‘abundantly supplied with men,’ thereby he prays for men (heroes) ;— ‘abundantly supplied with food!’ thereby he prays for prosperity. 5. He must not let every one eye them, but only him who is well known, or one who is his friend, or one who, being learned in sacred lore, may acquire these (texts) through study. Having drawn the Asvina cup, he (thus) produces the whole sacrifice ; and having produced the whole sacrifice, he deposits it in his own self, and makes it his own. Iv KANDA, 5 ADHYAYA, 7 BRAHMANA, 4. 411 SEVENTH BRAHMANA.
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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