Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11 For this construction see p. 15, note 3. * «Having given it to some one else (to hold), he draws the other cups.’ K4nva text. ° Or, that ‘known’ fifth day, i.e. performed in the manner known, or explained before (viz. at the Agnishfoma). Ee€2 420 SATAPATHA-BRAHMANA. holding that (cup); and he draws (the other) cups; and while he draws the cups, then whenever the time of that (cup comes), he deposits it. 6. Then, on the seventh day, he transposes the grahas, and they transpose the metres. There he draws the cups beginning with the Sukra cup; for that seventh day belongs to the Bvzhatt (‘great’ metre); for the Sukra is he that burns yonder, and . he indeed is great: therefore he draws the cups beginning with the Sukra. 7. Having drawn that (cup), he does not deposit it—the grahas being the vital airs—lest he should disorder the vital airs ; for he would indeed disorder the vital airs, were he to deposit it. They sit near holding that (cup); and he draws the (other) cups; and while he draws the cups, then whenever the time of that (cup comes), he deposits it. Then follows that normal eighth day: there he draws the cups beginning with the Aindravayava. 8. Then, on the ninth day, he transposes the grahas, and they transpose the metres. There he draws the cups beginning with the Agrayaza; for that ninth day belongs to the Gagatt (metre), and the Agrayama is the self, and the self (soul) is this whole world (gagat): therefore he draws the cups beginning with the Agrayaza. 9. Having drawn it, he does not deposit it—the grahas being the vital airs—lest he should disorder the vital airs; for he would indeed disorder the vital airs, were he to deposit it. They sit near holding that (cup); and he draws the (other) cups; and while he draws the cups, when the time of that (cup comes), he utters ‘ Him’ and deposits it. 10. Now they say, He should not transpose the IV KANDA, 5 ADHYAYA, IO BRAHMANA, 2. 427 cups—the cups being the vital airs—lest he should disorder the vital airs; for he would indeed disorder the vital airs, were he to transpose them: therefore he should not transpose (the cups). 11. But let him, nevertheless, transpose them ; for the cups are the limbs, and in sleeping one likes to turn! his limbs from one side to the other : therefore let him nevertheless transpose them. 12. Nevertheless, he should not transpose them— the cups being the vital airs—lest he should disorder the vital airs; for he would indeed disorder the vital airs, were he to transpose (the cups): therefore let him not transpose them. 13. What, then, is the Adhvaryu to do in that case, when both the Udg4tyz and Hotv? transpose (change) the metres?? In that, at the morning pressing, he draws first the Aindravayava cup; and at the midday pressing the Sukra cup; and at the evening pressing the Agrayava cup,—thereby forsooth the Adhvaryu transposes (the cups). Tentu BrAHMANA&,
2transpose (change) the metres?? In that, at the morning pressing, he draws first the Aindravayava cup; and at the midday pressing the Sukra cup; and at the evening pressing the Agrayava cup,—thereby forsooth the Adhvaryu transposes (the cups). Tentu BrAHMANA&, 1. If the Soma is carried off, let him say, ‘Run about and seek!’ If they find it, why should they care? But if they do not find it, atonement is made therefore. 2. Now there are two kinds of Phalguna plants, 1 In the text our subordinate clause is, as usual, the principal clause: ‘one sleeps in turning his limbs from one side to the other.’ * The chanters and the Hotr? in any case use different metres, as the principal ones, at different pressings. ® In the K4nva text I have met with nothing corresponding to this Brahmaaa. 422 SATAPATHA-BRAHMANA, the red-flowering and the brown-flowering. Those Phalguna plants which have brown flowers one may press; for they, the brown-flowering Ph4lgunas, are akin to the Soma-plant : therefore he may press those with brown flowers. 3. If they cannot get brown-flowering (Phalgunas), he may press the Syenah7tta! plant. For when GAyatrt flew up for Soma, a sprig of Soma fell from her, as she was bringing him: it became the Syenahrita plant: therefore he may press the-Syenahvita plant. 4. If they cannot get the Syenahvzta, he may press Adara plants. For when the head of the sacrifice was cut off, then Adara plants sprung from the sap which spirted from it: therefore he may press Adara plants. 5. If they cannot get Addras, he may press brown Ddb (darva4) plants, for they, the brown Ddb plants, are akin to the Soma: therefore he may press brown Dab plants. 6. If they cannot get brown Dab plants, he may also press any kind of yellow Kusa plants. In that case let him also give one cow; and, when he comes out of the purificatory bath, let him again become consecrated, for the atonement for that (use of plants other than Soma) is a second sacrifice. So much then as to those robbed of their Soma. 7. Now as to those who burst their Soma-trough (kalasa). If the trough bursts, let him say, ‘Try to catch it!’ If they catch a handful or a goupenful? (of Soma), let them perform, as far as is in their power °, ' That is, the plant ‘ carried away by the falcon (or eagle).’ * Scotch for the measure of both hands placed side by side; Ags. geap, Low Germ. gépse. * Yathaprabhavam: Katy. XXV, 12, 24 seems to take it in the IV KAWLA, 6 ADHYAYA, I BRAHMANA, I. 423
3geap, Low Germ. gépse. * Yathaprabhavam: Katy. XXV, 12, 24 seems to take it in the IV KAWLA, 6 ADHYAYA, I BRAHMANA, I. 423 after pouring (water) to it from other ekadhana pitchers. But if they do not catch any, let them perform, as far as is in their power, after pouring out some of the Agrayaza and pouring (water) thereto from other ekadhana pitchers. And if the trough bursts before the dakshiz4 (cows) have been led up, let him then give one cow; and after coming out from the purificatory bath, let him be consecrated again ; for the atonement for that (mishap) is a second sacrifice. So much then as to those who burst the trough. 8. Then as to those by whom any Soma is left over. If any (Soma) be left after the Agnish/oma, let him draw the Ukthya cup from the Patabhvzt. If any be left after the Ukthya, let him undertake the Shodasin. If any be left after the Shodasin, let them undertake a night (performance)'. If any be left after the night (performance), let them undertake a day (performance)*. But nothing, surely, remains after that®. Sixta ApuyAya. First BrAHMANA. 1. Now, the Amsu (graha), forsooth, is no other than Pragdpati: that (cup) is his (Yag#a’s or the sense of ‘abundantly,’ as he circumscribes it by ‘ prabhavayantah’ (which the commentator explains by ‘distributing over the several vessels’). 1 That is, he is to perform an Atir4tra, see p. 397, note 2. * Katy. XXV, 13, 12-14, in that emergency, prescribes cither the Brzhat-siman (by which a seventeenth stotra is obtained at the Vagapeya sacrifice, for which see more in Kanda V), or the Mahfvrata (see IV, 6, 4, 1, with note), or the Aptory4ma (see Pp. 398, note). * The meaning of this seems to be, that after the Aptory4ma, no other sacrifice remains at which he could dispose of any Soma that might be left (and hence one must finish it at that sacrifice). According to KA4ty. ib. 15, he is to repeat the Aptoryama, if any Soma remains after the first performance. 424 ° SATAPATIIA-BRAHMANA. Sacrificer’s) self', for PragApati is the self. Hence when they draw that (cup) they produce that self of his. Therein they lay these vital airs, according to as these vital airs, the grahas, are explained?; and verily the sacrificer is born with his whole body in yonder world. 2. Where they draw that (cup), then that is (like) having a hold?; and where they do not draw it, then that is (like) having no hold: therefore, then, he draws the Amsu. 3. He draws it with a vessel of udumbara wood ; for that (cup) is Pragdpati, and the udumbara tree is Prag4pati’s own: therefore he draws it with a vessel of udumbara wood. . 4. He draws it with a square vessel; for there are here three worlds: these three worlds he obtains by three (corners). And Pragdpati is the fourth over and above these three worlds : thus he obtains Pragapati by the fourth (corner): therefore he draws it with a square vessel.
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.
11 For this construction see p. 15, note 3. * «Having given it to some one else (to hold), he draws the other cups.’ K4nva text. ° Or, that ‘known’ fifth day, i.e. performed in the manner known, or explained before (viz. at the Agnishfoma). Ee€2 420 SATAPATHA-BRAHMANA. holding that (cup); and he draws (the other) cups; and while he draws the cups, then whenever the time of that (cup comes), he deposits it. 6. Then, on the seventh day, he transposes the grahas, and they transpose the metres. There he draws the cups beginning with the Sukra cup; for that seventh day belongs to the Bvzhatt (‘great’ metre); for the Sukra is he that burns yonder, and . he indeed is great: therefore he draws the cups beginning with the Sukra. 7. Having drawn that (cup), he does not deposit it—the grahas being the vital airs—lest he should disorder the vital airs ; for he would indeed disorder the vital airs, were he to deposit it. They sit near holding that (cup); and he draws the (other) cups; and while he draws the cups, then whenever the time of that (cup comes), he deposits it. Then follows that normal eighth day: there he draws the cups beginning with the Aindravayava. 8. Then, on the ninth day, he transposes the grahas, and they transpose the metres. There he draws the cups beginning with the Agrayaza; for that ninth day belongs to the Gagatt (metre), and the Agrayama is the self, and the self (soul) is this whole world (gagat): therefore he draws the cups beginning with the Agrayaza. 9. Having drawn it, he does not deposit it—the grahas being the vital airs—lest he should disorder the vital airs; for he would indeed disorder the vital airs, were he to deposit it. They sit near holding that (cup); and he draws the (other) cups; and while he draws the cups, when the time of that (cup comes), he utters ‘ Him’ and deposits it. 10. Now they say, He should not transpose the IV KANDA, 5 ADHYAYA, IO BRAHMANA, 2. 427 cups—the cups being the vital airs—lest he should disorder the vital airs; for he would indeed disorder the vital airs, were he to transpose them: therefore he should not transpose (the cups). 11. But let him, nevertheless, transpose them ; for the cups are the limbs, and in sleeping one likes to turn! his limbs from one side to the other : therefore let him nevertheless transpose them. 12. Nevertheless, he should not transpose them— the cups being the vital airs—lest he should disorder the vital airs; for he would indeed disorder the vital airs, were he to transpose (the cups): therefore let him not transpose them. 13. What, then, is the Adhvaryu to do in that case, when both the Udg4tyz and Hotv? transpose (change) the metres?? In that, at the morning pressing, he draws first the Aindravayava cup; and at the midday pressing the Sukra cup; and at the evening pressing the Agrayava cup,—thereby forsooth the Adhvaryu transposes (the cups). Tentu BrAHMANA&,
2transpose (change) the metres?? In that, at the morning pressing, he draws first the Aindravayava cup; and at the midday pressing the Sukra cup; and at the evening pressing the Agrayava cup,—thereby forsooth the Adhvaryu transposes (the cups). Tentu BrAHMANA&, 1. If the Soma is carried off, let him say, ‘Run about and seek!’ If they find it, why should they care? But if they do not find it, atonement is made therefore. 2. Now there are two kinds of Phalguna plants, 1 In the text our subordinate clause is, as usual, the principal clause: ‘one sleeps in turning his limbs from one side to the other.’ * The chanters and the Hotr? in any case use different metres, as the principal ones, at different pressings. ® In the K4nva text I have met with nothing corresponding to this Brahmaaa. 422 SATAPATHA-BRAHMANA, the red-flowering and the brown-flowering. Those Phalguna plants which have brown flowers one may press; for they, the brown-flowering Ph4lgunas, are akin to the Soma-plant : therefore he may press those with brown flowers. 3. If they cannot get brown-flowering (Phalgunas), he may press the Syenah7tta! plant. For when GAyatrt flew up for Soma, a sprig of Soma fell from her, as she was bringing him: it became the Syenahrita plant: therefore he may press the-Syenahvita plant. 4. If they cannot get the Syenahvzta, he may press Adara plants. For when the head of the sacrifice was cut off, then Adara plants sprung from the sap which spirted from it: therefore he may press Adara plants. 5. If they cannot get Addras, he may press brown Ddb (darva4) plants, for they, the brown Ddb plants, are akin to the Soma: therefore he may press brown Dab plants. 6. If they cannot get brown Dab plants, he may also press any kind of yellow Kusa plants. In that case let him also give one cow; and, when he comes out of the purificatory bath, let him again become consecrated, for the atonement for that (use of plants other than Soma) is a second sacrifice. So much then as to those robbed of their Soma. 7. Now as to those who burst their Soma-trough (kalasa). If the trough bursts, let him say, ‘Try to catch it!’ If they catch a handful or a goupenful? (of Soma), let them perform, as far as is in their power °, ' That is, the plant ‘ carried away by the falcon (or eagle).’ * Scotch for the measure of both hands placed side by side; Ags. geap, Low Germ. gépse. * Yathaprabhavam: Katy. XXV, 12, 24 seems to take it in the IV KAWLA, 6 ADHYAYA, I BRAHMANA, I. 423
3geap, Low Germ. gépse. * Yathaprabhavam: Katy. XXV, 12, 24 seems to take it in the IV KAWLA, 6 ADHYAYA, I BRAHMANA, I. 423 after pouring (water) to it from other ekadhana pitchers. But if they do not catch any, let them perform, as far as is in their power, after pouring out some of the Agrayaza and pouring (water) thereto from other ekadhana pitchers. And if the trough bursts before the dakshiz4 (cows) have been led up, let him then give one cow; and after coming out from the purificatory bath, let him be consecrated again ; for the atonement for that (mishap) is a second sacrifice. So much then as to those who burst the trough. 8. Then as to those by whom any Soma is left over. If any (Soma) be left after the Agnish/oma, let him draw the Ukthya cup from the Patabhvzt. If any be left after the Ukthya, let him undertake the Shodasin. If any be left after the Shodasin, let them undertake a night (performance)'. If any be left after the night (performance), let them undertake a day (performance)*. But nothing, surely, remains after that®. Sixta ApuyAya. First BrAHMANA. 1. Now, the Amsu (graha), forsooth, is no other than Pragdpati: that (cup) is his (Yag#a’s or the sense of ‘abundantly,’ as he circumscribes it by ‘ prabhavayantah’ (which the commentator explains by ‘distributing over the several vessels’). 1 That is, he is to perform an Atir4tra, see p. 397, note 2. * Katy. XXV, 13, 12-14, in that emergency, prescribes cither the Brzhat-siman (by which a seventeenth stotra is obtained at the Vagapeya sacrifice, for which see more in Kanda V), or the Mahfvrata (see IV, 6, 4, 1, with note), or the Aptory4ma (see Pp. 398, note). * The meaning of this seems to be, that after the Aptory4ma, no other sacrifice remains at which he could dispose of any Soma that might be left (and hence one must finish it at that sacrifice). According to KA4ty. ib. 15, he is to repeat the Aptoryama, if any Soma remains after the first performance. 424 ° SATAPATIIA-BRAHMANA. Sacrificer’s) self', for PragApati is the self. Hence when they draw that (cup) they produce that self of his. Therein they lay these vital airs, according to as these vital airs, the grahas, are explained?; and verily the sacrificer is born with his whole body in yonder world. 2. Where they draw that (cup), then that is (like) having a hold?; and where they do not draw it, then that is (like) having no hold: therefore, then, he draws the Amsu. 3. He draws it with a vessel of udumbara wood ; for that (cup) is Pragdpati, and the udumbara tree is Prag4pati’s own: therefore he draws it with a vessel of udumbara wood. . 4. He draws it with a square vessel; for there are here three worlds: these three worlds he obtains by three (corners). And Pragdpati is the fourth over and above these three worlds : thus he obtains Pragapati by the fourth (corner): therefore he draws it with a square vessel.
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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