Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1. 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. 5. Silently he takes up the pressing-stone ; silently he throws down the Soma-plants (amsu); silently he pours water thereon; silently raising (the stone), he ? Or body (4tman); amsu meaning the Soma-plant, and hence the body of the Soma. This graha seems to consist of imperfectly pressed Soma-plants in water. Cf. Katy. XII, 5, 6-12. See also Sat. Br. IV, 1, 1, 2; Taitt. S. VI, 6, 10; Say. on Taitt. S. I, p. 603. In the Kazva text this Brahmaza is followed by one on the Ad4bhya graha, which is identified with speech. * Or, perhaps, according to as the grahas are explained as being these vital airs. * Or, like something that has a handle. The Kaava text reads,— for whomsoever they draw that (cup), his vital airs are, as it were, supplied with a firmer hold, and, as it were, firmly established (4rambhanavattara iva pratish/Aita iva). And for whomsoever they do not draw it, his vital airs are, as it were, without any hold (‘ halt- loser’) and quite unrestrained (andrambhamatar4 ivasy4yatatara iva prindA). Iv KAwpDA, 6 ADHYAYA, I BRAHMANA, 12. 425 presses once; silently he offers that (libation) without drawing breath: thus he makes him (the sacrificer) to be PragApati. 6. Now there is a piece of gold in that (spoon): that he smells at. And if he either galls or scratches himself at this (sacrifice),—gold being immortal life,— he lays that immortal life into his own self. 7. As to this Rama Aupatasvini said, ‘ Let him freely breathe out and freely breathe in: if he but. offers silently, thereby he makes him (the sacrificer) to be Pragdpati.’ 8. Now there is a piece of gold in that (spoon): that he smells at. And if he either galls or scratches himself at this (sacrifice)—gold being immortal life,— he lays that immortal life into his own self. 9. As to this Budila AsvatarAsvi said, ‘ Let him draw it after merely raising (the stone), and let him not press; for they do press for other deities: thus he does different from what he does for other deities ; and in that he raises (the stone) thereby indeed the pressing takes place for him.’ 10. As to this Yag#avalkya said, ‘ Nay, let him press: “The unpressed Soma delighted not the mighty Indra, nor the outpressed draughts without prayer,” thus spake the Azshi (Rig-veda VII, 26,1). For no other deity does he strike but once: thus he does different from what he does for other deities,—therefore let him press !’ 11. Twelve heifers pregnant with their first calf are the priests’ fee for this (graha). Now there are twelve months in the year, and Prag&pati is the year, and the Amsu is Pragdpati: thus he makes him (the sacrificer) to be PragApati. 12, They have twelve embryo calves,—that makes 426 SATAPATHA-BRAHMANA.
2Now there are twelve months in the year, and Prag&pati is the year, and the Amsu is Pragdpati: thus he makes him (the sacrificer) to be PragApati. 12, They have twelve embryo calves,—that makes 426 SATAPATHA-BRAHMANA. twenty-four. Now there are twenty-four half-moons in the year, and Pragapati is the year, and the Amsu is Pragdpati: thus he makes him to be Praydpati. 13. Now Kaukdsta! indeed gave as many as twenty-four heifers with their first calf as dakshizds, and a bull as the twenty-fifth, and gold ; and truly that is what he gave. 14. This (graha) should not be drawn for every _one, since this is his (Yagéa's) self. It should only be drawn for one who is well known, or one who is his (the Adhvaryu’s) friend, or one who, being learned in sacred lore, would acquire it by his study. 15. It should be drawn at a (sacrifice with) a thousand (cows as the priests’ fee); for a thousand is everything, and this (graha) is everything. It should be drawn at (a sacrifice) where the entire property is given away, for the entire property is everything, and this (graha) is everything. It should be drawn at a Visvagit with all the Przshézas, for the Visvagit (‘all-conquering’) is everything, and this (cup) is everything. It should be drawn at a Vagapeya and Ragastya, for that is everything. It should be drawn at a sattra (sacrificial session), for the sattra means everything’, and this (cup) means everything. These are the drawings. , THE GAVAM AYANA* SEconD BRAHMANA, 1. Verily, they who sit (sacrificing) for a year, by means of six months go to him that burns yonder: 1 The Kanva MSS. read ‘ Kaiikthasta.’ * Perhaps the author here means to connect sattra (satra) with the adverbs satram, satra, ‘altogether, always,’ instead of with the verb sad, to sit; but cf. IV, 6, 8, 1. ® The great sacrificial session (sattra), called Gavim ayana, or IV KANDA, 6 ADHYAYA, 2 BRAHMANA, I. 427 so it is told on the part of the SAman, in as much as it is made of the form of that (sun) it is told on the part of the Rik’; and now in like manner on the part of the Yagus, by means of preparatory rite, when they draw that (graha) *, they thereby also go to him (the sun). cows’ walk (or course), usually extends over twelve months (of 30 days), and consists of the following parts: Prayaniya Atiratra, or opening day. Xaturvimsa day, an Ukthya, all the stotras of which are in the Katurvimsa stoma. Five months, each consisting of four Abhiplava shadahas and one Prish/Aya shadaha ( = 30 days). Cf. p. 402, n. 2. Three Abhiplavas and one Prishéhya. Abhigit day. Three Svarasaman days, 28 days, which, with the two opening days, complete the sixth month. VISHUVANT or central day. Three Svarasman days. Visvagit day. One PrishéAya and three Abhiplavas.
3Cf. p. 402, n. 2. Three Abhiplavas and one Prishéhya. Abhigit day. Three Svarasaman days, 28 days, which, with the two opening days, complete the sixth month. VISHUVANT or central day. Three Svarasman days. Visvagit day. One PrishéAya and three Abhiplavas. Four months, each consisting of four Abhiplavas and one Prishifya. Three Abhiplava shadahas. One Gosh/oma (Agnish/oma, p. 403, N.). One Ayush/oma (Ukthya). 30 days. One Dasaratra (the ten central days of f the Dvadas&ha, p. 402, note 2). J Mah4vrata day. Udayantya Atiratra. 28 days, which, with the two concluding days, complete the seventh month. In imitation of the retrograde course of the sun, the order of the performance during the second part of the year is, generally speaking, the reverse of that of the former half. 1 Ta etam shadbhir mAsair yanti, tasmAt paraafo graha grzhyante parA#Ai stotrani parafifi sastrani. Ta etam shash‘he mise gakfanti tad etasya rfipam kriyate. K4mva text. * Viz. the Atigr&hya cup to Sfrya (IV, 5, 4, 2 seq.), which has 428 SATAPATHA-BRAHMANA. 2. He thus takes it therefrom with (Vag. S. VIII, 41; Rig-veda I, 50, 1)',‘ The lights bear on high that divine knower of beings, Sdrya, that all may see him!—Thou art drawnwitha support: thee to Sfrya for splendour!—This is thy womb: thee to Sarya for splendour!’ Turrp BRAHMANA. 1. Now as to the manner of animal offerings. One may perform with the (ordinary) set of eleven victims. He seizes one for Agni as the first victim, and one for Varuza (as the last); then again one for Agni: in this way let him perform with the set of eleven victims *. 2. Or one may day after day seize a victim for Indra and Agni; for all the gods are Agni, since in Agni offering is made to all the deities ; and Indra is the deity of the sacrifice : thus he neither offends any of the deities, nor does he offend him who is the deity of the sacrifice. 3. Then as to the manner (of animal offering) in accordance with the Stoma*. At the Agnish¢oma to be drawn on the Vishuvant or middle day of the Gavam ayana ; an animal sacrifice to the same deity being also prescribed. 1 The K4zva text allows the alternative mantra, Rig-veda I, 50, 3; Vag. S. VIII, 40, Adrisram asya ketavah, &c. See IV, 5, 4, 11. * See III, 9, 1, 5 seq. He is to sacrifice one victim each day, and if after the eleventh day, the performance is to go on (as at the Dv&dasaha), he is to begin anew with the first victim of the ekddasini. According to the Kamva text and Katy. XII, 6, 17 he is on such an odd day to immolate all the remaining victims of the set of eleven. Thus on the last (twelfth) day of the Dvadasaha —the Udayanfya Atiraétra—he would have to sacrifice the entire set of eleven victims. ° I.e. the particular form of the Gyotish/oma, which is being performed. IV KANDA, 6 ADHYAYA, 4 BRAHMAMA, I. 429
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. 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. 5. Silently he takes up the pressing-stone ; silently he throws down the Soma-plants (amsu); silently he pours water thereon; silently raising (the stone), he ? Or body (4tman); amsu meaning the Soma-plant, and hence the body of the Soma. This graha seems to consist of imperfectly pressed Soma-plants in water. Cf. Katy. XII, 5, 6-12. See also Sat. Br. IV, 1, 1, 2; Taitt. S. VI, 6, 10; Say. on Taitt. S. I, p. 603. In the Kazva text this Brahmaza is followed by one on the Ad4bhya graha, which is identified with speech. * Or, perhaps, according to as the grahas are explained as being these vital airs. * Or, like something that has a handle. The Kaava text reads,— for whomsoever they draw that (cup), his vital airs are, as it were, supplied with a firmer hold, and, as it were, firmly established (4rambhanavattara iva pratish/Aita iva). And for whomsoever they do not draw it, his vital airs are, as it were, without any hold (‘ halt- loser’) and quite unrestrained (andrambhamatar4 ivasy4yatatara iva prindA). Iv KAwpDA, 6 ADHYAYA, I BRAHMANA, 12. 425 presses once; silently he offers that (libation) without drawing breath: thus he makes him (the sacrificer) to be PragApati. 6. Now there is a piece of gold in that (spoon): that he smells at. And if he either galls or scratches himself at this (sacrifice),—gold being immortal life,— he lays that immortal life into his own self. 7. As to this Rama Aupatasvini said, ‘ Let him freely breathe out and freely breathe in: if he but. offers silently, thereby he makes him (the sacrificer) to be Pragdpati.’ 8. Now there is a piece of gold in that (spoon): that he smells at. And if he either galls or scratches himself at this (sacrifice)—gold being immortal life,— he lays that immortal life into his own self. 9. As to this Budila AsvatarAsvi said, ‘ Let him draw it after merely raising (the stone), and let him not press; for they do press for other deities: thus he does different from what he does for other deities ; and in that he raises (the stone) thereby indeed the pressing takes place for him.’ 10. As to this Yag#avalkya said, ‘ Nay, let him press: “The unpressed Soma delighted not the mighty Indra, nor the outpressed draughts without prayer,” thus spake the Azshi (Rig-veda VII, 26,1). For no other deity does he strike but once: thus he does different from what he does for other deities,—therefore let him press !’ 11. Twelve heifers pregnant with their first calf are the priests’ fee for this (graha). Now there are twelve months in the year, and Prag&pati is the year, and the Amsu is Pragdpati: thus he makes him (the sacrificer) to be PragApati. 12, They have twelve embryo calves,—that makes 426 SATAPATHA-BRAHMANA.
2Now there are twelve months in the year, and Prag&pati is the year, and the Amsu is Pragdpati: thus he makes him (the sacrificer) to be PragApati. 12, They have twelve embryo calves,—that makes 426 SATAPATHA-BRAHMANA. twenty-four. Now there are twenty-four half-moons in the year, and Pragapati is the year, and the Amsu is Pragdpati: thus he makes him to be Praydpati. 13. Now Kaukdsta! indeed gave as many as twenty-four heifers with their first calf as dakshizds, and a bull as the twenty-fifth, and gold ; and truly that is what he gave. 14. This (graha) should not be drawn for every _one, since this is his (Yagéa's) self. It should only be drawn for one who is well known, or one who is his (the Adhvaryu’s) friend, or one who, being learned in sacred lore, would acquire it by his study. 15. It should be drawn at a (sacrifice with) a thousand (cows as the priests’ fee); for a thousand is everything, and this (graha) is everything. It should be drawn at (a sacrifice) where the entire property is given away, for the entire property is everything, and this (graha) is everything. It should be drawn at a Visvagit with all the Przshézas, for the Visvagit (‘all-conquering’) is everything, and this (cup) is everything. It should be drawn at a Vagapeya and Ragastya, for that is everything. It should be drawn at a sattra (sacrificial session), for the sattra means everything’, and this (cup) means everything. These are the drawings. , THE GAVAM AYANA* SEconD BRAHMANA, 1. Verily, they who sit (sacrificing) for a year, by means of six months go to him that burns yonder: 1 The Kanva MSS. read ‘ Kaiikthasta.’ * Perhaps the author here means to connect sattra (satra) with the adverbs satram, satra, ‘altogether, always,’ instead of with the verb sad, to sit; but cf. IV, 6, 8, 1. ® The great sacrificial session (sattra), called Gavim ayana, or IV KANDA, 6 ADHYAYA, 2 BRAHMANA, I. 427 so it is told on the part of the SAman, in as much as it is made of the form of that (sun) it is told on the part of the Rik’; and now in like manner on the part of the Yagus, by means of preparatory rite, when they draw that (graha) *, they thereby also go to him (the sun). cows’ walk (or course), usually extends over twelve months (of 30 days), and consists of the following parts: Prayaniya Atiratra, or opening day. Xaturvimsa day, an Ukthya, all the stotras of which are in the Katurvimsa stoma. Five months, each consisting of four Abhiplava shadahas and one Prish/Aya shadaha ( = 30 days). Cf. p. 402, n. 2. Three Abhiplavas and one Prishéhya. Abhigit day. Three Svarasaman days, 28 days, which, with the two opening days, complete the sixth month. VISHUVANT or central day. Three Svarasman days. Visvagit day. One PrishéAya and three Abhiplavas.
3Cf. p. 402, n. 2. Three Abhiplavas and one Prishéhya. Abhigit day. Three Svarasaman days, 28 days, which, with the two opening days, complete the sixth month. VISHUVANT or central day. Three Svarasman days. Visvagit day. One PrishéAya and three Abhiplavas. Four months, each consisting of four Abhiplavas and one Prishifya. Three Abhiplava shadahas. One Gosh/oma (Agnish/oma, p. 403, N.). One Ayush/oma (Ukthya). 30 days. One Dasaratra (the ten central days of f the Dvadas&ha, p. 402, note 2). J Mah4vrata day. Udayantya Atiratra. 28 days, which, with the two concluding days, complete the seventh month. In imitation of the retrograde course of the sun, the order of the performance during the second part of the year is, generally speaking, the reverse of that of the former half. 1 Ta etam shadbhir mAsair yanti, tasmAt paraafo graha grzhyante parA#Ai stotrani parafifi sastrani. Ta etam shash‘he mise gakfanti tad etasya rfipam kriyate. K4mva text. * Viz. the Atigr&hya cup to Sfrya (IV, 5, 4, 2 seq.), which has 428 SATAPATHA-BRAHMANA. 2. He thus takes it therefrom with (Vag. S. VIII, 41; Rig-veda I, 50, 1)',‘ The lights bear on high that divine knower of beings, Sdrya, that all may see him!—Thou art drawnwitha support: thee to Sfrya for splendour!—This is thy womb: thee to Sarya for splendour!’ Turrp BRAHMANA. 1. Now as to the manner of animal offerings. One may perform with the (ordinary) set of eleven victims. He seizes one for Agni as the first victim, and one for Varuza (as the last); then again one for Agni: in this way let him perform with the set of eleven victims *. 2. Or one may day after day seize a victim for Indra and Agni; for all the gods are Agni, since in Agni offering is made to all the deities ; and Indra is the deity of the sacrifice : thus he neither offends any of the deities, nor does he offend him who is the deity of the sacrifice. 3. Then as to the manner (of animal offering) in accordance with the Stoma*. At the Agnish¢oma to be drawn on the Vishuvant or middle day of the Gavam ayana ; an animal sacrifice to the same deity being also prescribed. 1 The K4zva text allows the alternative mantra, Rig-veda I, 50, 3; Vag. S. VIII, 40, Adrisram asya ketavah, &c. See IV, 5, 4, 11. * See III, 9, 1, 5 seq. He is to sacrifice one victim each day, and if after the eleventh day, the performance is to go on (as at the Dv&dasaha), he is to begin anew with the first victim of the ekddasini. According to the Kamva text and Katy. XII, 6, 17 he is on such an odd day to immolate all the remaining victims of the set of eleven. Thus on the last (twelfth) day of the Dvadasaha —the Udayanfya Atiraétra—he would have to sacrifice the entire set of eleven victims. ° I.e. the particular form of the Gyotish/oma, which is being performed. IV KANDA, 6 ADHYAYA, 4 BRAHMAMA, I. 429
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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