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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Thus 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 let him seize a (victim) for Agni; for it is befitting that at the Agnishéoma (‘ Agni’s praise’) he should seize a victim for Agni. If it be an Ukthya sacrifice, let him seize as the second (victim) one for Indra and Agni, for the hymns (uktha)! belong to Indra and Agni. If it be a Shodasin sacrifice, let him seize as the third (victim) one for Indra; for the Shodasin (graha) is Indra. If it be an AtirAtra, let him seize as the fourth (victim) one for Sarasvatt; for Sarasvatt is Vaé (speech), and Vaé is a female, and so is rAtri (fem., ‘night’) female. Thus he duly distinguishes between the sacrificial performances. Such are the three manners (of animal offering): he may perform in whichever manner he pleases. Two victims must needs be seized,—for Sfrya he seizes the second on the Vishuvant day, and for Pragdpati at the Mahavrata. FourtTH BRAHMANA. 1. Then as to the Mah4vrattya (graha)*, Now when Pragdpati had created the living beings, his 1 That is, the hymns of the Rig-veda, the single collections of which begin with the hymns to Agni, followed by those to Indra. The ‘ukthani’ here can scarcely refer to the three additional sastras of the Ukthya sacrifice, as they are composed of hymns to Indra-Varuma, Indra-Brzhaspati, and Indra-Vishau respectively. Asv. Sr. VI, 1; Ait. Br. III, 50. Cp. IV, 2, 5, 14. * The drawing of this cup forms part of the performance of the last but one day of the Gavam ayana, the so-called Mah4vrata (great vow) day, on which the following particulars are supplied by K4tydyana XIII, 2, 16 seq. The particular form of sacrifice prescribed for the day is the Agnishfoma. A victim to Pragépati is to be immolated. The Mahfvrattya-graha is drawn as an additional libation (like the Atigrahyas, IV, 5, 4, 2). The signal for the chanting of the Prishvha-stotras is given by (a Brahman) playing, with a rattan plectrum, on a harp with a hundred strings of 430 SATAPATHA-BRAHMANA. joints were relaxed: with his relaxed joints he was unable to raise himself. Then the gods went on praising and toiling. They saw this Mah4vrattya (cup) and drew it for him: thereby they restored his joints. 2. With his joints thus restored, he approached this food, what food of Pragdpati there is,—for what eating is to men, that the vrata (fast-food, or religious observance generally) is to the gods. And because (they say), ‘Great, indeed, is this vrata whereby he has raised himself,’ therefore it is called Mah4vrattya. 3. Now, even as Pragdpati then was, when he had created the living beings, so are those who sit (in sacrificial session) for a year; and as Pragdpati then, after a year, approached food, so do they now, after a year, approach food, for whomsoever that knows this, they draw that cup.
23. Now, even as Pragdpati then was, when he had created the living beings, so are those who sit (in sacrificial session) for a year; and as Pragdpati then, after a year, approached food, so do they now, after a year, approach food, for whomsoever that knows this, they draw that cup. 4. Let him draw it for Indra Vimvzdh (the Averter of scorn), for, verily, the scorners of those who sit for Muofiga grass. During the chanting and recitation, the Udgitr? sits on an arm-chair, the Hotr7 on a hammock or swing, the Adhvaryu on a board, and the other priests on cushions of grass. Then follow several curious ceremonies, performed partly inside and partly outside the Vedi. The performance of the Sattra is alternately lauded and vituperated by two persons [the one,a Brahman, seated at the front door of the Sadas; the other, a Sfidra, at the back door ; both facing each other ;—thus Lafy. IV, 3, according to which authority, however, they are merely to say respectively, ‘ These Sattrins have not succeeded!’—t They have succeeded!’] At the same time a harlot and a theological student (brahma&Afrin) upbraid one another (in front of the Agnidhrfya fire shed); while (south of the M4rg4liya) a sham contest takes place between an Arya (Vaisya) and a SQdra for the possession of a round white skin, the SQdra having to give in (after the third effort, when the Arya beats him with the skin). Thereupon a couple is shut up in an eficlosed space south of the M4rgdliya (or behind the Agnidhriya, L4¢y.) for maithuna. Iv KANDA, 6 ADHYAYA, 4 BRAHMANA, 6. 431 a year are smitten, and all is won by them: hence for Indra Vimrzdh,— with (V4g. S. VIII, 44; Rigveda X, 152, 4), ‘Scatter thou our scorners, O Indra, lay them low that war against us, and send them, that persecute us, to the nethermost darkness!—Thou art taken with a support: thee to Indra Vimvzdh!—This is thy womb: thee to Indra Vimrzdhl!’ 5. Or for Visvakarman (the All-worker), for all work is done, everything is won by those who sit in session for a year: hence for Visvakarman,—with (Vag. S. VIII, 45; Rig-veda X, 81, 7), ‘Vaéaspati Visvakarman, the thought-speeder’, let us invoke for protection in our struggle’ this day: may he, the all-beneficient worker of good, delight in all our offerings® for our protection!—Thouart taken witha support: thee to Indra Visvakarman‘!—This is thy womb: thee to Indra Visvakarman!’ 6. But if he knows the (verse) referring to Indra (and) Visvakarman, let him draw it thus® (Vay. S. VIII, 46), ‘O Visvakarman, with strengthening libation madest thou Indra an invincible champion: to him did the people bow down of 1 Or, the thought-swift (manogf). ® For the different meanings of ‘ viga’ see Max Miller, ‘ India, what can it teach us?’ p. 164. ® Or, in all our invocations (havana).
3® For the different meanings of ‘ viga’ see Max Miller, ‘ India, what can it teach us?’ p. 164. ® Or, in all our invocations (havana). * The identification of Visvakarman with Indra was probably suggested by the final p&da of the preceding verse of the hymn (Rig-veda X, 81, 6): ‘ May there be (or may he, Visvakarman, be) for us a Siri Maghavan’ (a rich patron; terms frequently applied to Indra). But cp. Muir, O. S. T. vol. iv, p. 7. 5 The K4ava text does not give the verse, but remarks merely,— But if he can get (vindet) an aindrf vaisvakarmasi (verse), let him draw it therewith. 432 SATAPATHA-BRAHMANA, old, because’ he, the mighty, is worthy of adoration—Thou art taken with a support: thee to Indra Visvakarman!—This is thy womb: thee to Indra Visvakarman!’ FirtH BrAHMANA. 1. Now the graha’%, forsooth, is he that burns yonder, since by him all these creatures are held (swayed). Hence they say, ‘We take (grah) the grahas,’ ‘ They walk, seized by the grahas.’ 2. The graha, forsooth, is V4é (speech); for by speech everything is swayed (grah) here *,—what wonder, then ‘, that VAé is the graha ? 3. The graha, forsooth, is the name, for everything is held (fixed) by a name here,—what wonder, then, that the name is the graha? We know the names of many, and are they not thereby held by us®? 1 I see no other way of rendering ‘ yath4-asat’ in this passage. 2 That is, the seizer, holder, swayer. According to the St. Petersb. Dict. the word ‘graha’ probably has not already in this passage the later meaning of ‘planet’ as the one holding or influencing man; but that of some demoniac being. The whole Brahmana is a play on the word ‘graha’ in its active and passive meanings of seizer, holder, influence; and draught, libation. The corresponding Brahmaaa of the K4nva text (V, 7, 1) differs widely from our text. Its general drift is as follows: The graha is the breath,—the graha of that breath is food,—the graha of that food is the water,—the graha of that water is fire,—the graha of the fire (Agni) is the breath,—thus the deities are seized by him, and he wins a place in the world of the deities. * Perhaps with the double-entendre, ‘ everything (libation &c.) is drawn with speech here.’ ‘ ? Kimu tad yad vag graha#. The usual meaning of kim u, ‘how much more,’ ‘still more so,’ seems hardly to suit this passage. 5 ? Or, ‘are not those of us (that have a name) held (known) thereby?’ In either case, however, the interrogative force of ‘atha,’ without any other particle, is rather unusual. Iv KAvDA, 6 ADHYAYA, 6 BRAHMANA, 5. 433 4. The graha, forsooth, is food ; for by food everything is kept (grah) here: hence as many as eat our food, all those are kept by us. Such is the natural order of things.
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.
1Thus 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 let him seize a (victim) for Agni; for it is befitting that at the Agnishéoma (‘ Agni’s praise’) he should seize a victim for Agni. If it be an Ukthya sacrifice, let him seize as the second (victim) one for Indra and Agni, for the hymns (uktha)! belong to Indra and Agni. If it be a Shodasin sacrifice, let him seize as the third (victim) one for Indra; for the Shodasin (graha) is Indra. If it be an AtirAtra, let him seize as the fourth (victim) one for Sarasvatt; for Sarasvatt is Vaé (speech), and Vaé is a female, and so is rAtri (fem., ‘night’) female. Thus he duly distinguishes between the sacrificial performances. Such are the three manners (of animal offering): he may perform in whichever manner he pleases. Two victims must needs be seized,—for Sfrya he seizes the second on the Vishuvant day, and for Pragdpati at the Mahavrata. FourtTH BRAHMANA. 1. Then as to the Mah4vrattya (graha)*, Now when Pragdpati had created the living beings, his 1 That is, the hymns of the Rig-veda, the single collections of which begin with the hymns to Agni, followed by those to Indra. The ‘ukthani’ here can scarcely refer to the three additional sastras of the Ukthya sacrifice, as they are composed of hymns to Indra-Varuma, Indra-Brzhaspati, and Indra-Vishau respectively. Asv. Sr. VI, 1; Ait. Br. III, 50. Cp. IV, 2, 5, 14. * The drawing of this cup forms part of the performance of the last but one day of the Gavam ayana, the so-called Mah4vrata (great vow) day, on which the following particulars are supplied by K4tydyana XIII, 2, 16 seq. The particular form of sacrifice prescribed for the day is the Agnishfoma. A victim to Pragépati is to be immolated. The Mahfvrattya-graha is drawn as an additional libation (like the Atigrahyas, IV, 5, 4, 2). The signal for the chanting of the Prishvha-stotras is given by (a Brahman) playing, with a rattan plectrum, on a harp with a hundred strings of 430 SATAPATHA-BRAHMANA. joints were relaxed: with his relaxed joints he was unable to raise himself. Then the gods went on praising and toiling. They saw this Mah4vrattya (cup) and drew it for him: thereby they restored his joints. 2. With his joints thus restored, he approached this food, what food of Pragdpati there is,—for what eating is to men, that the vrata (fast-food, or religious observance generally) is to the gods. And because (they say), ‘Great, indeed, is this vrata whereby he has raised himself,’ therefore it is called Mah4vrattya. 3. Now, even as Pragdpati then was, when he had created the living beings, so are those who sit (in sacrificial session) for a year; and as Pragdpati then, after a year, approached food, so do they now, after a year, approach food, for whomsoever that knows this, they draw that cup.
23. Now, even as Pragdpati then was, when he had created the living beings, so are those who sit (in sacrificial session) for a year; and as Pragdpati then, after a year, approached food, so do they now, after a year, approach food, for whomsoever that knows this, they draw that cup. 4. Let him draw it for Indra Vimvzdh (the Averter of scorn), for, verily, the scorners of those who sit for Muofiga grass. During the chanting and recitation, the Udgitr? sits on an arm-chair, the Hotr7 on a hammock or swing, the Adhvaryu on a board, and the other priests on cushions of grass. Then follow several curious ceremonies, performed partly inside and partly outside the Vedi. The performance of the Sattra is alternately lauded and vituperated by two persons [the one,a Brahman, seated at the front door of the Sadas; the other, a Sfidra, at the back door ; both facing each other ;—thus Lafy. IV, 3, according to which authority, however, they are merely to say respectively, ‘ These Sattrins have not succeeded!’—t They have succeeded!’] At the same time a harlot and a theological student (brahma&Afrin) upbraid one another (in front of the Agnidhrfya fire shed); while (south of the M4rg4liya) a sham contest takes place between an Arya (Vaisya) and a SQdra for the possession of a round white skin, the SQdra having to give in (after the third effort, when the Arya beats him with the skin). Thereupon a couple is shut up in an eficlosed space south of the M4rgdliya (or behind the Agnidhriya, L4¢y.) for maithuna. Iv KANDA, 6 ADHYAYA, 4 BRAHMANA, 6. 431 a year are smitten, and all is won by them: hence for Indra Vimrzdh,— with (V4g. S. VIII, 44; Rigveda X, 152, 4), ‘Scatter thou our scorners, O Indra, lay them low that war against us, and send them, that persecute us, to the nethermost darkness!—Thou art taken with a support: thee to Indra Vimvzdh!—This is thy womb: thee to Indra Vimrzdhl!’ 5. Or for Visvakarman (the All-worker), for all work is done, everything is won by those who sit in session for a year: hence for Visvakarman,—with (Vag. S. VIII, 45; Rig-veda X, 81, 7), ‘Vaéaspati Visvakarman, the thought-speeder’, let us invoke for protection in our struggle’ this day: may he, the all-beneficient worker of good, delight in all our offerings® for our protection!—Thouart taken witha support: thee to Indra Visvakarman‘!—This is thy womb: thee to Indra Visvakarman!’ 6. But if he knows the (verse) referring to Indra (and) Visvakarman, let him draw it thus® (Vay. S. VIII, 46), ‘O Visvakarman, with strengthening libation madest thou Indra an invincible champion: to him did the people bow down of 1 Or, the thought-swift (manogf). ® For the different meanings of ‘ viga’ see Max Miller, ‘ India, what can it teach us?’ p. 164. ® Or, in all our invocations (havana).
3® For the different meanings of ‘ viga’ see Max Miller, ‘ India, what can it teach us?’ p. 164. ® Or, in all our invocations (havana). * The identification of Visvakarman with Indra was probably suggested by the final p&da of the preceding verse of the hymn (Rig-veda X, 81, 6): ‘ May there be (or may he, Visvakarman, be) for us a Siri Maghavan’ (a rich patron; terms frequently applied to Indra). But cp. Muir, O. S. T. vol. iv, p. 7. 5 The K4ava text does not give the verse, but remarks merely,— But if he can get (vindet) an aindrf vaisvakarmasi (verse), let him draw it therewith. 432 SATAPATHA-BRAHMANA, old, because’ he, the mighty, is worthy of adoration—Thou art taken with a support: thee to Indra Visvakarman!—This is thy womb: thee to Indra Visvakarman!’ FirtH BrAHMANA. 1. Now the graha’%, forsooth, is he that burns yonder, since by him all these creatures are held (swayed). Hence they say, ‘We take (grah) the grahas,’ ‘ They walk, seized by the grahas.’ 2. The graha, forsooth, is V4é (speech); for by speech everything is swayed (grah) here *,—what wonder, then ‘, that VAé is the graha ? 3. The graha, forsooth, is the name, for everything is held (fixed) by a name here,—what wonder, then, that the name is the graha? We know the names of many, and are they not thereby held by us®? 1 I see no other way of rendering ‘ yath4-asat’ in this passage. 2 That is, the seizer, holder, swayer. According to the St. Petersb. Dict. the word ‘graha’ probably has not already in this passage the later meaning of ‘planet’ as the one holding or influencing man; but that of some demoniac being. The whole Brahmana is a play on the word ‘graha’ in its active and passive meanings of seizer, holder, influence; and draught, libation. The corresponding Brahmaaa of the K4nva text (V, 7, 1) differs widely from our text. Its general drift is as follows: The graha is the breath,—the graha of that breath is food,—the graha of that food is the water,—the graha of that water is fire,—the graha of the fire (Agni) is the breath,—thus the deities are seized by him, and he wins a place in the world of the deities. * Perhaps with the double-entendre, ‘ everything (libation &c.) is drawn with speech here.’ ‘ ? Kimu tad yad vag graha#. The usual meaning of kim u, ‘how much more,’ ‘still more so,’ seems hardly to suit this passage. 5 ? Or, ‘are not those of us (that have a name) held (known) thereby?’ In either case, however, the interrogative force of ‘atha,’ without any other particle, is rather unusual. Iv KAvDA, 6 ADHYAYA, 6 BRAHMANA, 5. 433 4. The graha, forsooth, is food ; for by food everything is kept (grah) here: hence as many as eat our food, all those are kept by us. Such is the natural order of things.
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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