Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1178, 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) as ; <fPORWS ‘they fetch it hither and press it; and by means the consecration and the U pasads, by the Tandnaptra and the strengthening they make it intoSoma.’ And in like manner does he now make it into Soma by means of the consecration and the Upasads, by the TAndnaptra and the strengthening. 14. ‘It is bees’ honey,’ they say; for bees’ honey means the sacrifice, and the bees that make the honey are no other than the officiating priests; and in like manner as the working-bees make the honey increase, so do they (the priests) thereby strengthen the sacrifice. 15. By means of the sacrifice the gods gained that supreme authority which they now wield. They spake, ‘How can this (world) of ours be made unattainable to men?’ Having sipped the sap of the sacrifice, as bees would suck out honey, and having drained the sacrifice and scattered it by means of the sacrificial post, they disappeared ; and because they scattered (yopaya) therewith, therefore it is called ydpa (post). 16. Now this was heard by the Azshis. They collected the sacrifice; and as that sacrifice was collected, so does he collect the sacrifice who is consecrated. The sacrifice is speech : hence he thereby again supplies what part of the sacrifice here has been sucked out and drained. 17. They strengthen (the Soma), being six! ;— there are six seasons: having become the seasons, they strengthen it?. 18. They strengthen him with (Vag. S. ve 7), 1 Viz. the five priests Brahman, Udg4trs, Hotri, Adhvaryu, and Agntdhra—and the sacrificer. 3 That is, as the seasons make the Soma-plant grow. 102 SATAPATHA-BRAHMANA, ‘Let stalk after stalk of thine wax strong, O divine Soma!’ whereby they strengthen (increase) stalk after stalk of his ;—‘for Indra, the winner of the ekadhanas!;’ Indra indeed is the deity of the sacrifice: therefore he says, ‘For Indra, the winner (or bestower) of the ekadhanas,’ For verily every one of those stalks swells to fill a hundred or ten? ekadhana cups for the several gods. ‘May Indra wax strong for thee, and wax thou strong for Indra!’ for Indra is the deity of the sacrifice: he thus strengthens him who is the deity of the sacrifice. By saying, ‘Wax thou strong for Indra,’ he instils that invigorating draught into him. ‘Strengthen us friends with gain and understanding!’ ‘With gain’ he says with reference to what he gains; and ‘with understanding’ he says with reference to what he recites. ‘Mayest thou thrive, O divine Soma, and may I attain to the Soma-feast!’ They, the priests and sacrificer, have one prayer in common, ‘May we reach the end of the sacrifice!’ hence he thereby-means to say,‘ May I reach the end of the sacrifice !’
2‘Mayest thou thrive, O divine Soma, and may I attain to the Soma-feast!’ They, the priests and sacrificer, have one prayer in common, ‘May we reach the end of the sacrifice!’ hence he thereby-means to say,‘ May I reach the end of the sacrifice !’ 19. Thereupon they make amends on the prastara. For the sacrifice requires a northward attend- 1 Ekadhana-vid; the meaning of ‘ ekadhana’ (apparently ‘ one prize’ or ‘one part of the booty or goods’) in this compound is not clear. The author of the Brahmaza seems to take it in its technical sense, viz. the ekadhana pitchers in which the ekadhana water, used for mixing with the Soma juice, is kept, see III, 9, 3; 16; 27; 34. According to Haug, Transl. Ait. Br. p.114 notes, they are so called because the Adhvaryu throws one stalk of Soma (eka-dhana) into each pitcher to consecrate it. 4 This anticlimax is rather curious. The Kazva text reads: dasa dasa va ha smaisha ekaiko ’msur dev4n pratindrfyaikadhanan Apyayayanti (1) satam satam v4 tasm4d 4haikadhanavida iti. III KANDA, 4 ADHYAYA, 3 BRAHMANA, 21. 103 ance ; but now they strengthen (Soma) after going, as it were, towards the right (south); and, the sacrifice being the fire, they thereby turn their back on the sacrifice and thus do wrong and are cut off from the gods. Now the prastara also is (part of) the sacrifice, and by (touching) it they again get hold of the sacrifice. And this is his expiation of that (transgression); and so no wrong is committed by them and they are not cut off from the gods: for this reason they make amends on the prastara. 20. Here now they say, ‘On the anointed ?—let them rather make amends on the unanointed ?!’ They should indeed make amends on the unanointed (prastara), since anointed it is thrown into the fire. 21. They make amends? with, ‘ Desirable treasures (may come) forth for strength and wellbeing—the right for the right-saying’—whereby 1 Soma’s throne stands south of the Ahavanfya fire, and in going to perform the 4pyayanam upon him, the priests and sacrificer have to move round the fire, along the east side of it towards the south (the region of the Fathers). * This seems to be Sdyaza’s interpretation of the passage ‘ akte nihnuviran anaktai,” The two words, with their final syllable protracted, being intended to strongly contradict the preceding ‘akte.’ It is hardly possible to take the latter absolutely, ‘it being anointed (when thrown into the fire), let them make amends on it while unanointed.’ On the throwing of the prastara into the fire, see I, 8, 3,17. The prastara referred to is that of the guest-offering (atithyeshéi), which was broken off after the 1¢4 ceremony (see III, 4, 1, 26)and has to be completed after the present ceremony. Neither the prastara nor the barhis is burnt on this occasion.
3The prastara referred to is that of the guest-offering (atithyeshéi), which was broken off after the 1¢4 ceremony (see III, 4, 1, 26)and has to be completed after the present ceremony. Neither the prastara nor the barhis is burnt on this occasion. > In performing this propitiatory rite, the priests and sacrificer lay their hands on the prastara, either both of them with the palms upwards, or only the right one, and the left in the opposite way. Katy. VIII, 2,9. The latter mode is the one practised by the Taittiriyas. Say. on Taitt. S$. 1, 2, 11. 104 SATAPATHA-BRAHMANA, he means to say, ‘ the truth for the truth-speaking ;’— ‘Homage be to Heaven and to the Earth!’ whereby they make amends to these two, heaven and earth, on whom this All is founded. 22. Having then picked up the prastara, he says, ‘Agnidh, does the water boil ?’—‘It boils,’ replies the Agnidh'. ‘Come hither with it!’ He holds (the prastara) quite close over the fire. The reason why he does not throw it into the fire is that he (the sacrificer) is to perform therewith? during the days that follow; and in that he holds it quite close over the fire, thereby it is for him as if it were really thrown into the fire. He hands it to the Agnidh, and the Agnidh puts it aside (in a safe place). THE UPASADS, or HOMAGES. Fourty BRAHMANA. _ 1, Verily the Upasads (homages or sieges) are the neck of the sacrifice, and the Pravargya is its head. Hence when it is performed with the Pravargya’, 1 According to the K4mva text, this conversation takes the place of the colloquy (samudita) held by the Adhvaryu and the Agnidhra, after the prastara has been thrown into the fire at the normal ishA; see I, 8, 3, 20. ? Or, ‘in the shape of it (tena), the prastara representing the sacrificer himself. This sentence seems also to imply, that the sacrificer thereby continues to live during the days that follow. * The Pravargya, an offering of heated milk, which precedes each performance of the Upasads,—except at the first performance of the Soma-sacrifice, when it is prohibited by many authorities,— seems originally to have been an independent ceremony, and as such it is treated by most ritualistic books apart from the exposition of the Soma-cult. The Satapatha-brahmama deals with it in XIV, 1-3 (V4ag. S. XXXIX). Its mystic significance appears to have been that of supplying the sacrificer with a new celestial body. There seems to have been a tendency towards exalting its III KANDA, 4 ADHYAYA, 4 BRAHMANA, 4. 05 they perform the U pasads! after performing the Pravargya, and thereby they put the neck in its place. 2. The anuvakyds (invitatory prayers) in the forenoon are the ydgyd4s (offering prayers) in the afternoon ; and the yagy4s are the anuvakyds%. He thus interlinks them, whence those joints and those bones of the neck are interlinked.
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.
1178, 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) as ; <fPORWS ‘they fetch it hither and press it; and by means the consecration and the U pasads, by the Tandnaptra and the strengthening they make it intoSoma.’ And in like manner does he now make it into Soma by means of the consecration and the Upasads, by the TAndnaptra and the strengthening. 14. ‘It is bees’ honey,’ they say; for bees’ honey means the sacrifice, and the bees that make the honey are no other than the officiating priests; and in like manner as the working-bees make the honey increase, so do they (the priests) thereby strengthen the sacrifice. 15. By means of the sacrifice the gods gained that supreme authority which they now wield. They spake, ‘How can this (world) of ours be made unattainable to men?’ Having sipped the sap of the sacrifice, as bees would suck out honey, and having drained the sacrifice and scattered it by means of the sacrificial post, they disappeared ; and because they scattered (yopaya) therewith, therefore it is called ydpa (post). 16. Now this was heard by the Azshis. They collected the sacrifice; and as that sacrifice was collected, so does he collect the sacrifice who is consecrated. The sacrifice is speech : hence he thereby again supplies what part of the sacrifice here has been sucked out and drained. 17. They strengthen (the Soma), being six! ;— there are six seasons: having become the seasons, they strengthen it?. 18. They strengthen him with (Vag. S. ve 7), 1 Viz. the five priests Brahman, Udg4trs, Hotri, Adhvaryu, and Agntdhra—and the sacrificer. 3 That is, as the seasons make the Soma-plant grow. 102 SATAPATHA-BRAHMANA, ‘Let stalk after stalk of thine wax strong, O divine Soma!’ whereby they strengthen (increase) stalk after stalk of his ;—‘for Indra, the winner of the ekadhanas!;’ Indra indeed is the deity of the sacrifice: therefore he says, ‘For Indra, the winner (or bestower) of the ekadhanas,’ For verily every one of those stalks swells to fill a hundred or ten? ekadhana cups for the several gods. ‘May Indra wax strong for thee, and wax thou strong for Indra!’ for Indra is the deity of the sacrifice: he thus strengthens him who is the deity of the sacrifice. By saying, ‘Wax thou strong for Indra,’ he instils that invigorating draught into him. ‘Strengthen us friends with gain and understanding!’ ‘With gain’ he says with reference to what he gains; and ‘with understanding’ he says with reference to what he recites. ‘Mayest thou thrive, O divine Soma, and may I attain to the Soma-feast!’ They, the priests and sacrificer, have one prayer in common, ‘May we reach the end of the sacrifice!’ hence he thereby-means to say,‘ May I reach the end of the sacrifice !’
2‘Mayest thou thrive, O divine Soma, and may I attain to the Soma-feast!’ They, the priests and sacrificer, have one prayer in common, ‘May we reach the end of the sacrifice!’ hence he thereby-means to say,‘ May I reach the end of the sacrifice !’ 19. Thereupon they make amends on the prastara. For the sacrifice requires a northward attend- 1 Ekadhana-vid; the meaning of ‘ ekadhana’ (apparently ‘ one prize’ or ‘one part of the booty or goods’) in this compound is not clear. The author of the Brahmaza seems to take it in its technical sense, viz. the ekadhana pitchers in which the ekadhana water, used for mixing with the Soma juice, is kept, see III, 9, 3; 16; 27; 34. According to Haug, Transl. Ait. Br. p.114 notes, they are so called because the Adhvaryu throws one stalk of Soma (eka-dhana) into each pitcher to consecrate it. 4 This anticlimax is rather curious. The Kazva text reads: dasa dasa va ha smaisha ekaiko ’msur dev4n pratindrfyaikadhanan Apyayayanti (1) satam satam v4 tasm4d 4haikadhanavida iti. III KANDA, 4 ADHYAYA, 3 BRAHMANA, 21. 103 ance ; but now they strengthen (Soma) after going, as it were, towards the right (south); and, the sacrifice being the fire, they thereby turn their back on the sacrifice and thus do wrong and are cut off from the gods. Now the prastara also is (part of) the sacrifice, and by (touching) it they again get hold of the sacrifice. And this is his expiation of that (transgression); and so no wrong is committed by them and they are not cut off from the gods: for this reason they make amends on the prastara. 20. Here now they say, ‘On the anointed ?—let them rather make amends on the unanointed ?!’ They should indeed make amends on the unanointed (prastara), since anointed it is thrown into the fire. 21. They make amends? with, ‘ Desirable treasures (may come) forth for strength and wellbeing—the right for the right-saying’—whereby 1 Soma’s throne stands south of the Ahavanfya fire, and in going to perform the 4pyayanam upon him, the priests and sacrificer have to move round the fire, along the east side of it towards the south (the region of the Fathers). * This seems to be Sdyaza’s interpretation of the passage ‘ akte nihnuviran anaktai,” The two words, with their final syllable protracted, being intended to strongly contradict the preceding ‘akte.’ It is hardly possible to take the latter absolutely, ‘it being anointed (when thrown into the fire), let them make amends on it while unanointed.’ On the throwing of the prastara into the fire, see I, 8, 3,17. The prastara referred to is that of the guest-offering (atithyeshéi), which was broken off after the 1¢4 ceremony (see III, 4, 1, 26)and has to be completed after the present ceremony. Neither the prastara nor the barhis is burnt on this occasion.
3The prastara referred to is that of the guest-offering (atithyeshéi), which was broken off after the 1¢4 ceremony (see III, 4, 1, 26)and has to be completed after the present ceremony. Neither the prastara nor the barhis is burnt on this occasion. > In performing this propitiatory rite, the priests and sacrificer lay their hands on the prastara, either both of them with the palms upwards, or only the right one, and the left in the opposite way. Katy. VIII, 2,9. The latter mode is the one practised by the Taittiriyas. Say. on Taitt. S$. 1, 2, 11. 104 SATAPATHA-BRAHMANA, he means to say, ‘ the truth for the truth-speaking ;’— ‘Homage be to Heaven and to the Earth!’ whereby they make amends to these two, heaven and earth, on whom this All is founded. 22. Having then picked up the prastara, he says, ‘Agnidh, does the water boil ?’—‘It boils,’ replies the Agnidh'. ‘Come hither with it!’ He holds (the prastara) quite close over the fire. The reason why he does not throw it into the fire is that he (the sacrificer) is to perform therewith? during the days that follow; and in that he holds it quite close over the fire, thereby it is for him as if it were really thrown into the fire. He hands it to the Agnidh, and the Agnidh puts it aside (in a safe place). THE UPASADS, or HOMAGES. Fourty BRAHMANA. _ 1, Verily the Upasads (homages or sieges) are the neck of the sacrifice, and the Pravargya is its head. Hence when it is performed with the Pravargya’, 1 According to the K4mva text, this conversation takes the place of the colloquy (samudita) held by the Adhvaryu and the Agnidhra, after the prastara has been thrown into the fire at the normal ishA; see I, 8, 3, 20. ? Or, ‘in the shape of it (tena), the prastara representing the sacrificer himself. This sentence seems also to imply, that the sacrificer thereby continues to live during the days that follow. * The Pravargya, an offering of heated milk, which precedes each performance of the Upasads,—except at the first performance of the Soma-sacrifice, when it is prohibited by many authorities,— seems originally to have been an independent ceremony, and as such it is treated by most ritualistic books apart from the exposition of the Soma-cult. The Satapatha-brahmama deals with it in XIV, 1-3 (V4ag. S. XXXIX). Its mystic significance appears to have been that of supplying the sacrificer with a new celestial body. There seems to have been a tendency towards exalting its III KANDA, 4 ADHYAYA, 4 BRAHMANA, 4. 05 they perform the U pasads! after performing the Pravargya, and thereby they put the neck in its place. 2. The anuvakyds (invitatory prayers) in the forenoon are the ydgyd4s (offering prayers) in the afternoon ; and the yagy4s are the anuvakyds%. He thus interlinks them, whence those joints and those bones of the neck are interlinked.
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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