Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Now the gods were fully agreed on this point, ‘ Verily, so and thus shall he of us fare who shall transgress this (covenant) of ours!’ And so are these (priests and sacrificer) now agreed on this,—‘Verily, so and thus shall he of us fare who shall transgress this (covenant) of ours!’ 14. They touch it simultaneously, with the text, ‘Thou art the strength of the gods, unassailed and unassailable; for the gods were indeed unassailed and unassailable while being together, and speaking with one accord and holding together. ‘The strength of the gods’ doubtless means the favourite forms and desirable powers of the gods, ‘uncursed, curse-averting, uncursable,’ for the gods have overcome every curse;— ‘May Il straightway go to the truth!’ whereby he means to say, ‘May I speak the truth, may I not transgress this (covenant) ;’—‘ Establish me in welfare!’ for in welfare the gods indeed established themselves by speaking the truth, by performing the truth: therefore he says, ‘ Establish me in welfare !’ 15. Now those favourite forms and desirable powers which the gods put together, they then deposited in Indra!;— Indra verily is he that burns yonder (the sun); but he indeed did not burn in the beginning, but as now everything else is dark, so was he then; and it is by that very energy (derived * According to Ait. Br. I, 24 the gods deposited their forms in the house of king Varuza. Ill KANDA, 4 ADHYAYA, 3 BRAHMAMNA, 2. 97 from those divine objects) that he burns. Hence, if many persons perform the consecration’, let it (the TAndnaptra butter), after pouring the fast-milk to it, be handed only to the master of the house, since he, among them, is the representative of Indra. And if he perform the consecration by means of an (offering) with a dakshizé, let them hand it (the butter) to the sacrificer, after pouring the fast-milk to it, for thus it is said —‘ The Sacrificer is Indra.’ 16. Now what favourite forms and desirable powers the gods then laid together, all that was wrought together and became the Saman: wherefore they say, ‘The S4man is the truth, the SAman is born of the gods.’ THE AVANTARADIKSHA, or INTERMEDIARY CONSECRATION. THIRD BRAHMANA. 1. When the gods had performed the guestoffering, discord arose between them. They allayed it by means of the T4ndnaptra (oaths). They desired an atonement for having spoken evil to one another; for they had appointed no other consecration-ceremony till the expiatory bath. They perceived this intermediate consecration?, 2. By means of fire they enveloped (the body) with askin. Now, fire being fervour, and the consecration being fervour, they thereby underwent an intermediate consecration ; and because they underwent that ? That is, in a Sattra or sacrificial session, where all the officiating priests are consecrated and ‘sacrificers ;’ the Yagam4na proper being styled Grihapati (master of the house). See IV, 6, 8, 1 seq. * The Avantaradiksh4 extends to the end of the sixth Brahmana. {26} H
2That is, in a Sattra or sacrificial session, where all the officiating priests are consecrated and ‘sacrificers ;’ the Yagam4na proper being styled Grihapati (master of the house). See IV, 6, 8, 1 seq. * The Avantaradiksh4 extends to the end of the sixth Brahmana. {26} H 98 SATAPATHA-BRAHMANA. intermediate consecration, therefore this in termediary consecration (avantaradikshd, is performed). They turned in their fingers more tightly and drew! their zone tighter, whereby they (again) put round them what had been put round them before *;—and so does he thereby make atonement for what heretofore he has done injurious to the vow, for what he has spoken injurious to the vow. 3. By means of the fire they (the priests) envelop him with, a skin. Now, fire being fervour, and the consecration being fervour, he thereby undergoes an intermediate consecration. He turns in his fingers more tightly and draws the zone tighter, whereby he (again) puts round himself what was put round him before. Moreover, it was offspring the gods thereby obtained. 4. By means of Agni (fire) they enveloped (the body) with a skin. Now, Agni being the causer of sexual union, the progenitor, they thereby obtained offspring. They turned in their fingers more tightly and drew their zone tighter, whereby they produced offspring for themselves. And in like manner does he (the sacrificer) thereby obtain offspring. 5. By means of Agni he envelops himself with a skin. Now, Agni being the causer of sexual union, the progenitor, he thereby ® obtains offspring. He turns in his fingers more tightly and draws his zone tighter, whereby he produces offspring for himself. 6. Now, while the gods were consecrated, whichever of them fetched fire-wood or uttered his appointed texts, him the Asura-Rakshas endeavoured to 1 Our text has no verb; the K4Amva recension reads ‘auhanta.’ ? Viz. the diksha, as symbolised by the zone (or the skin). * Viz. through Agni, or the Avantaradiksh&, III KANDA, 4 ADHYAYA, 3 BRAHMANA, 9. 99 strike—the one by (assuming) the form of this one, and the other by that of another. They came together, upbraiding one another, saying, ‘See, what thou hast done to me! see, how thou hast struck me!’ But Agni alone did not speak thus to any one, nor did any one speak thus to Agni. 7. They said, ‘Have they spoken thus to thee also, Agni?’ He said, ‘Verily, I have not spoken to any one, nor has any one spoken to me.’ 8. They became aware,—‘ He verily is the greatest repeller of the Rakshas among us; let us be like him : thereby we shall escape from the Rakshas, thereby we shall attain to the heavenly world.’ They accordingly became like Agni, and thereby escaped from the Rakshas and attained to the heavenly world. And in like manner does this one now become like Agni, and thereby escape from the Rakshas and attain to the heavenly world. It is in putting a kindling-stick on (the Ahavantya fire) that he enters upon the Avantaradiksha.
3And in like manner does this one now become like Agni, and thereby escape from the Rakshas and attain to the heavenly world. It is in putting a kindling-stick on (the Ahavantya fire) that he enters upon the Avantaradiksha. 9. He puts on the kindling-stick, with the text (Vag. S. V, 6), ‘O Agni, protector of vows; on thee, O protector of vows—’ for Agni is lord of vows to the gods; wherefore he says, ‘O Agni, protector of vows, on thee, O protector of vows — ‘what bodily form’ there is of thine, (may that be) here on me; and what bodily form there is of mine, (may that be) on thee! May my vows be bound up with thine, O lord of vows!’ whereby he envelops himself with the skin by means of Agni, ‘May the lord of consecration approve my 1 The sacrificer’s wife performs silently on and near the Garhapatya fire the same ceremonies as her husband. 2 Tanu, see p. 10, note 4. H 2 100 SATAPATHA-BRAHMANA. consecration, and the lord of penance my penance!’ Thereby he enters upon the intermediary consecration. More closely he turns in his fingers, and closer he draws the zone; whereby he (again) puts round himself what was put round him before. 10. They then attend on him with the boiling lustral water (madantt) ;—fire is heat, and the lustral water is heat: that is why they attend on him with the lustral water. 11. Having touched the lustral water, they (the priests and sacrificer) therewith strengthen’ the king (Soma). The reason why, after touching the lustral water, they strengthen the king is this ;—ghee is a thunderbolt, and Soma is seed: hence they strengthen the king after touching the lustral water, lest they should injure the seed, Soma, by the thunderbolt, the ghee. 12, Here now they say, ‘ Him, Soma, for whom that strengthening (meal), the guest-offering, is prepared, they ought first to strengthen, and then (ought to be performed) the Avantaradtksh4, and thereupon the TAndnaptra.’ But let him not do this. Forsuch indeed was the course of the sacrificial performance : discord arose between them (the gods) thereat ; they attained to their former tranquillity ; then the Av4ntaradtksh4 and finally the strengthening. 13. Then as to why they strengthen (Soma). Soma is a god, since Soma (the moon) is in the sky. ‘Soma, forsooth, was V7ztra ; his body is the sameas the mountains and rocks: thereon grows that plant called Us4na,—so said Svetaketu Audd4laki; 1 On the ‘ Apy4yana’ (4-pyai, ‘to swell, make swell,’ to strengthen, become strong, increase, fill), see parti, p. 178, note 2. According to Apastamba and other authorities, they tie a piece of gold to their nameless (gold) finger, and touch the Soma with their moist hands. 3°" or THR “ey v7 7 PRSITY 111 KANDA, 4 ADHYAYA, 3 BRAHMANA, RC IOI L. Vth ws)
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.
1Now the gods were fully agreed on this point, ‘ Verily, so and thus shall he of us fare who shall transgress this (covenant) of ours!’ And so are these (priests and sacrificer) now agreed on this,—‘Verily, so and thus shall he of us fare who shall transgress this (covenant) of ours!’ 14. They touch it simultaneously, with the text, ‘Thou art the strength of the gods, unassailed and unassailable; for the gods were indeed unassailed and unassailable while being together, and speaking with one accord and holding together. ‘The strength of the gods’ doubtless means the favourite forms and desirable powers of the gods, ‘uncursed, curse-averting, uncursable,’ for the gods have overcome every curse;— ‘May Il straightway go to the truth!’ whereby he means to say, ‘May I speak the truth, may I not transgress this (covenant) ;’—‘ Establish me in welfare!’ for in welfare the gods indeed established themselves by speaking the truth, by performing the truth: therefore he says, ‘ Establish me in welfare !’ 15. Now those favourite forms and desirable powers which the gods put together, they then deposited in Indra!;— Indra verily is he that burns yonder (the sun); but he indeed did not burn in the beginning, but as now everything else is dark, so was he then; and it is by that very energy (derived * According to Ait. Br. I, 24 the gods deposited their forms in the house of king Varuza. Ill KANDA, 4 ADHYAYA, 3 BRAHMAMNA, 2. 97 from those divine objects) that he burns. Hence, if many persons perform the consecration’, let it (the TAndnaptra butter), after pouring the fast-milk to it, be handed only to the master of the house, since he, among them, is the representative of Indra. And if he perform the consecration by means of an (offering) with a dakshizé, let them hand it (the butter) to the sacrificer, after pouring the fast-milk to it, for thus it is said —‘ The Sacrificer is Indra.’ 16. Now what favourite forms and desirable powers the gods then laid together, all that was wrought together and became the Saman: wherefore they say, ‘The S4man is the truth, the SAman is born of the gods.’ THE AVANTARADIKSHA, or INTERMEDIARY CONSECRATION. THIRD BRAHMANA. 1. When the gods had performed the guestoffering, discord arose between them. They allayed it by means of the T4ndnaptra (oaths). They desired an atonement for having spoken evil to one another; for they had appointed no other consecration-ceremony till the expiatory bath. They perceived this intermediate consecration?, 2. By means of fire they enveloped (the body) with askin. Now, fire being fervour, and the consecration being fervour, they thereby underwent an intermediate consecration ; and because they underwent that ? That is, in a Sattra or sacrificial session, where all the officiating priests are consecrated and ‘sacrificers ;’ the Yagam4na proper being styled Grihapati (master of the house). See IV, 6, 8, 1 seq. * The Avantaradiksh4 extends to the end of the sixth Brahmana. {26} H
2That is, in a Sattra or sacrificial session, where all the officiating priests are consecrated and ‘sacrificers ;’ the Yagam4na proper being styled Grihapati (master of the house). See IV, 6, 8, 1 seq. * The Avantaradiksh4 extends to the end of the sixth Brahmana. {26} H 98 SATAPATHA-BRAHMANA. intermediate consecration, therefore this in termediary consecration (avantaradikshd, is performed). They turned in their fingers more tightly and drew! their zone tighter, whereby they (again) put round them what had been put round them before *;—and so does he thereby make atonement for what heretofore he has done injurious to the vow, for what he has spoken injurious to the vow. 3. By means of the fire they (the priests) envelop him with, a skin. Now, fire being fervour, and the consecration being fervour, he thereby undergoes an intermediate consecration. He turns in his fingers more tightly and draws the zone tighter, whereby he (again) puts round himself what was put round him before. Moreover, it was offspring the gods thereby obtained. 4. By means of Agni (fire) they enveloped (the body) with a skin. Now, Agni being the causer of sexual union, the progenitor, they thereby obtained offspring. They turned in their fingers more tightly and drew their zone tighter, whereby they produced offspring for themselves. And in like manner does he (the sacrificer) thereby obtain offspring. 5. By means of Agni he envelops himself with a skin. Now, Agni being the causer of sexual union, the progenitor, he thereby ® obtains offspring. He turns in his fingers more tightly and draws his zone tighter, whereby he produces offspring for himself. 6. Now, while the gods were consecrated, whichever of them fetched fire-wood or uttered his appointed texts, him the Asura-Rakshas endeavoured to 1 Our text has no verb; the K4Amva recension reads ‘auhanta.’ ? Viz. the diksha, as symbolised by the zone (or the skin). * Viz. through Agni, or the Avantaradiksh&, III KANDA, 4 ADHYAYA, 3 BRAHMANA, 9. 99 strike—the one by (assuming) the form of this one, and the other by that of another. They came together, upbraiding one another, saying, ‘See, what thou hast done to me! see, how thou hast struck me!’ But Agni alone did not speak thus to any one, nor did any one speak thus to Agni. 7. They said, ‘Have they spoken thus to thee also, Agni?’ He said, ‘Verily, I have not spoken to any one, nor has any one spoken to me.’ 8. They became aware,—‘ He verily is the greatest repeller of the Rakshas among us; let us be like him : thereby we shall escape from the Rakshas, thereby we shall attain to the heavenly world.’ They accordingly became like Agni, and thereby escaped from the Rakshas and attained to the heavenly world. And in like manner does this one now become like Agni, and thereby escape from the Rakshas and attain to the heavenly world. It is in putting a kindling-stick on (the Ahavantya fire) that he enters upon the Avantaradiksha.
3And in like manner does this one now become like Agni, and thereby escape from the Rakshas and attain to the heavenly world. It is in putting a kindling-stick on (the Ahavantya fire) that he enters upon the Avantaradiksha. 9. He puts on the kindling-stick, with the text (Vag. S. V, 6), ‘O Agni, protector of vows; on thee, O protector of vows—’ for Agni is lord of vows to the gods; wherefore he says, ‘O Agni, protector of vows, on thee, O protector of vows — ‘what bodily form’ there is of thine, (may that be) here on me; and what bodily form there is of mine, (may that be) on thee! May my vows be bound up with thine, O lord of vows!’ whereby he envelops himself with the skin by means of Agni, ‘May the lord of consecration approve my 1 The sacrificer’s wife performs silently on and near the Garhapatya fire the same ceremonies as her husband. 2 Tanu, see p. 10, note 4. H 2 100 SATAPATHA-BRAHMANA. consecration, and the lord of penance my penance!’ Thereby he enters upon the intermediary consecration. More closely he turns in his fingers, and closer he draws the zone; whereby he (again) puts round himself what was put round him before. 10. They then attend on him with the boiling lustral water (madantt) ;—fire is heat, and the lustral water is heat: that is why they attend on him with the lustral water. 11. Having touched the lustral water, they (the priests and sacrificer) therewith strengthen’ the king (Soma). The reason why, after touching the lustral water, they strengthen the king is this ;—ghee is a thunderbolt, and Soma is seed: hence they strengthen the king after touching the lustral water, lest they should injure the seed, Soma, by the thunderbolt, the ghee. 12, Here now they say, ‘ Him, Soma, for whom that strengthening (meal), the guest-offering, is prepared, they ought first to strengthen, and then (ought to be performed) the Avantaradtksh4, and thereupon the TAndnaptra.’ But let him not do this. Forsuch indeed was the course of the sacrificial performance : discord arose between them (the gods) thereat ; they attained to their former tranquillity ; then the Av4ntaradtksh4 and finally the strengthening. 13. Then as to why they strengthen (Soma). Soma is a god, since Soma (the moon) is in the sky. ‘Soma, forsooth, was V7ztra ; his body is the sameas the mountains and rocks: thereon grows that plant called Us4na,—so said Svetaketu Audd4laki; 1 On the ‘ Apy4yana’ (4-pyai, ‘to swell, make swell,’ to strengthen, become strong, increase, fill), see parti, p. 178, note 2. According to Apastamba and other authorities, they tie a piece of gold to their nameless (gold) finger, and touch the Soma with their moist hands. 3°" or THR “ey v7 7 PRSITY 111 KANDA, 4 ADHYAYA, 3 BRAHMANA, RC IOI L. Vth ws)
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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