Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1When he performs in the forenoon, then he gains the victory ;—and when he performs in the afternoon, he does so that it may be a good (complete) victory ;—and when he offers the Homa, (it is as if) people fight here for a stronghold, and having conquered it, they enter it as their own. 22. When he performs (the upasads), he fights ; and when (the performance) is completed, he conquers; and when he offers the Homa!’, he enters that (stronghold) now his own. 23. He offers it (with the verse) with which he 1 On the completion of each performance of the Upasad offerings, after the anointing of the prastara (see I, 8, 3, 11-14) and previously to taking up the enclosing-sticks (ib. 22), a homa (or guhoti) offering (parti, p. 263, note 2), called Upasad-homa, has to be performed with the dipping-spoon; the sacrificer holding on to Adhvaryu from behind, while the ghee is poured into the fire. Its performance over, the Upasads are brought to an end by a repetition of the ceremony with the prastara (which is not burnt) described above, III, 4, 3, 22, and the minor concluding ceremonies (I, 8, 3, 23 seq.; 9, 2,19 seq.); whereupon the Subrahmazyd litany (III, 3 4,17) is recited. IIO SATAPATHA-BRAHMANA, will have to perform twice in one day! (Vag. S. V, 8), ‘What most excellent iron-clad body is thine, O Agni, established in the deep, it hath chased away the cruel word, it hath chased away the fearful word; Hail!’ for such-like it was, it was indeed iron. 24. Again he offers (with the verse) with which he will have to perform twice in one day, ‘What most excellent silver-clad body is thine, O Agni, established in the deep, it hath chased away the cruel word, it hath chased away the fearful word; Hail!’ for such-like it was, it was indeed silver. 25. And again he offers (with the verse) with which he will have to perform twice in one day,‘What most excellent gold-clad body is thine, O Agni, established in the deep, it hath chased away the cruel word, it hath chased away the fearful word; Hail!’ for such-like it was, it was indeed golden. If he undertakes twelve Upasads, let him perform each of them for four days. 26. Now then of the fast-homages. Some Upasads get wider and wider, others narrower and narrower: those at which he milks out one (teat)? on the first day, then two, and then three, are those that get wider and wider; and those at which he 1 While the Hotr#, as we saw (parag. 2, above), uses the same two verses twice in one day, viz. one for the anuvaky& in the morning and for the y4gy4 in the afternoon; and the other for the y4gy4 in the morning and for the anuvaky4 in the evening,—the Adhvaryu ‘is to use the three formulas here mentioned on the three Upasad days respectively, both at the morning and afternoon performances. 2 Viz. of the vratadughé, or cow supplying his fast-milk. The milk so obtained is to be ‘his only food during the Upasad days. III KANDA, 5 ADHYAYA, 1 BRAHMANA, I. III
22 Viz. of the vratadughé, or cow supplying his fast-milk. The milk so obtained is to be ‘his only food during the Upasad days. III KANDA, 5 ADHYAYA, 1 BRAHMANA, I. III milks out three on the first day, then two, and then one, are those that get narrower and narrower. Those getting narrower and narrower are (as good as) those getting wider and wider ; and those getting wider and wider are (as good as) those getting narrower and narrower. 27. Verily, the world is conquered by austere devotion. Now, his devotion becomes ever and ever wider, he conquers an ever and ever more glorious world and becomes better even in this world, whosoever, knowing this, undertakes the Upasads that get narrower and narrower’: let him, therefore, undertake the Upasads that get narrower and narrower. And should he undertake twelve Upasads, let him have three (teats) milked out for four days, two for four days, and one for four days. PREPARATION OF THE SOMA ALTAR WITH THE HIGH ALTAR* Firty ApuyAya. First BRAHMANA, 1. From that post which is the largest on the east side (of the hall)* he now strides three steps forwards (to the east), and there drives in a peg,— this is the intermediate (peg) *‘. 1 The simile is apparently taken from the arrow, which pierces the deeper the more pointed it is; cf. parag. 14, above; Ait. Br. I, 25. Also Taitt. S. VI, 2, 3, 5, where a goad (4ra?) is compared. * The preparation of the special altars—viz. the large Soma altar (mah4-vedi, or saumiki-vedi) and the ‘high altar’ (uttara-vedi) on the former—takes place on the last but one Upasad day, after the morning performance of the Upasads. 5 This post stands in the middle of the east door of the hall or Pratina-vamsa, just in front of the Ahavantya-fire. See p. 3, note 2. * Anta/pata, lit. ‘falling within or between,’ because it stands 112 SATAPATHA-BRAHMANA, 2. From that middle peg he strides fifteen steps to the right, and there drives in a peg,—this is the right hip. 3. From that middle peg he strides fifteen steps northwards, and there drives in a peg,—this is the left hip. 4. From that middle peg he strides thirty-six steps eastwards, and there drives in a peg,—this is the fore-part’. 5. From that middle peg (in front) he strides twelve steps to the right, and there drives in a peg,— this is the right shoulder. 6. From that middle peg he strides twelve steps to the north, and there drives in a peg,—this is the left shoulder. This is the measure of the altar. 7. Now the reason why it is thirty steps broad behind is this: the Virag metre consists of thirty syllables, and by means of the Viraég the gods obtained a firm footing in this world; and even so does he now, by means of the Virag, obtain a firm footing in this world. 8. But there may also be thirty-three (steps); for of thirty-three syllables also consists the Viraég; and by means of the Virag he obtains a firm footing in this world.
38. But there may also be thirty-three (steps); for of thirty-three syllables also consists the Viraég; and by means of the Virag he obtains a firm footing in this world. 9. Then as to why the ‘easterly line*’ is thirty-six steps long ;—the Bvzhatt consists of thirty-six syllables, and by means of the Brzhatt the gods obtained between the (new) altar and the PrAdina-vamsa fires and altar. See III, 5, 2, 2. 1 That is, the middle of the front side of the altar, or, as it were, its head, where the ‘high altar’ is to be raised. ? The ‘ praAt’ is the line drawn from the middle of the west side to that of the front side of the altar, forming as it were the spine (préshshy) of the altar. lI KANDA, 5 ADHYAYA, I BRAHMANA, 15. 113 the heavenly world: and so does he now, by means of the Brthatt, obtain the heavenly world and that offering-fire (Ahavantya) of his is in the sky. to. And as to (the altar) being twenty-four steps broad in front ;—the G4yatri consists of twenty-four syllables, and the Gé4yatri is the fore-part of the sacrifice: this is why it is twenty-four steps broad in front. This is the measure of the altar. 11. And why it is broader behind,—‘ Wider behind, broad-hipped,’ thus they praise a woman. And by its being wider behind, he makes that womb at the hind-part (of the altar) wider, and from that wider womb these creatures are born. 12. That high altar (Uttaravedi') is the nose of the sacrifice; because they throw it up so as to be higher than the altar, therefore it is called ‘ high altar.’ 13. Now, in the beginning there were two kinds of beings here, the Adityas and the Angiras. The Angiras then were the first to prepare a sacrifice, and having prepared the sacrifice they said to Agni, ‘ Announce thou to the Adityas this our to-morrow’s Soma-feast, saying, “ Minister ye at this sacrifice of ours!’ 14. The Adityas spake (to one another), ‘ Contrive ye how the Aagiras shall minister unto us, and not we unto the Angiras!’ 15. They said, ‘Verily by nothing but sacrifice is there a way out of this*: let us undertake another 1 On the uttara-vedi (lit. ‘higher, upper altar’), now about to be raised on the fore-part of the great altar (mah4-vedi or saumiki vedi) described in the preceding paragraphs, see also part i, p. 392 note. * The K4nva MS. reads, napakramazam astv iti, which, if correct, (26] I 114 SATAPATHA-BRAHMANA, Soma-feast !’ They brought together the (materials for) sacrifice, and having made ready the sacrifice, they said, ‘ Agni, thou hast announced to us a Somafeast for to-morrow; but we announce to thee and the Angiras a Soma-feast even for to-day: it is for us that thou art (to officiate as) Hotz?!’ 16. They sent back some other (messenger) to the Angiras; but the Angiras going after Agni, were exceeding angry with him, saying, ‘Going as our messenger, why didst thou not mind us? ?’
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.
1When he performs in the forenoon, then he gains the victory ;—and when he performs in the afternoon, he does so that it may be a good (complete) victory ;—and when he offers the Homa, (it is as if) people fight here for a stronghold, and having conquered it, they enter it as their own. 22. When he performs (the upasads), he fights ; and when (the performance) is completed, he conquers; and when he offers the Homa!’, he enters that (stronghold) now his own. 23. He offers it (with the verse) with which he 1 On the completion of each performance of the Upasad offerings, after the anointing of the prastara (see I, 8, 3, 11-14) and previously to taking up the enclosing-sticks (ib. 22), a homa (or guhoti) offering (parti, p. 263, note 2), called Upasad-homa, has to be performed with the dipping-spoon; the sacrificer holding on to Adhvaryu from behind, while the ghee is poured into the fire. Its performance over, the Upasads are brought to an end by a repetition of the ceremony with the prastara (which is not burnt) described above, III, 4, 3, 22, and the minor concluding ceremonies (I, 8, 3, 23 seq.; 9, 2,19 seq.); whereupon the Subrahmazyd litany (III, 3 4,17) is recited. IIO SATAPATHA-BRAHMANA, will have to perform twice in one day! (Vag. S. V, 8), ‘What most excellent iron-clad body is thine, O Agni, established in the deep, it hath chased away the cruel word, it hath chased away the fearful word; Hail!’ for such-like it was, it was indeed iron. 24. Again he offers (with the verse) with which he will have to perform twice in one day, ‘What most excellent silver-clad body is thine, O Agni, established in the deep, it hath chased away the cruel word, it hath chased away the fearful word; Hail!’ for such-like it was, it was indeed silver. 25. And again he offers (with the verse) with which he will have to perform twice in one day,‘What most excellent gold-clad body is thine, O Agni, established in the deep, it hath chased away the cruel word, it hath chased away the fearful word; Hail!’ for such-like it was, it was indeed golden. If he undertakes twelve Upasads, let him perform each of them for four days. 26. Now then of the fast-homages. Some Upasads get wider and wider, others narrower and narrower: those at which he milks out one (teat)? on the first day, then two, and then three, are those that get wider and wider; and those at which he 1 While the Hotr#, as we saw (parag. 2, above), uses the same two verses twice in one day, viz. one for the anuvaky& in the morning and for the y4gy4 in the afternoon; and the other for the y4gy4 in the morning and for the anuvaky4 in the evening,—the Adhvaryu ‘is to use the three formulas here mentioned on the three Upasad days respectively, both at the morning and afternoon performances. 2 Viz. of the vratadughé, or cow supplying his fast-milk. The milk so obtained is to be ‘his only food during the Upasad days. III KANDA, 5 ADHYAYA, 1 BRAHMANA, I. III
22 Viz. of the vratadughé, or cow supplying his fast-milk. The milk so obtained is to be ‘his only food during the Upasad days. III KANDA, 5 ADHYAYA, 1 BRAHMANA, I. III milks out three on the first day, then two, and then one, are those that get narrower and narrower. Those getting narrower and narrower are (as good as) those getting wider and wider ; and those getting wider and wider are (as good as) those getting narrower and narrower. 27. Verily, the world is conquered by austere devotion. Now, his devotion becomes ever and ever wider, he conquers an ever and ever more glorious world and becomes better even in this world, whosoever, knowing this, undertakes the Upasads that get narrower and narrower’: let him, therefore, undertake the Upasads that get narrower and narrower. And should he undertake twelve Upasads, let him have three (teats) milked out for four days, two for four days, and one for four days. PREPARATION OF THE SOMA ALTAR WITH THE HIGH ALTAR* Firty ApuyAya. First BRAHMANA, 1. From that post which is the largest on the east side (of the hall)* he now strides three steps forwards (to the east), and there drives in a peg,— this is the intermediate (peg) *‘. 1 The simile is apparently taken from the arrow, which pierces the deeper the more pointed it is; cf. parag. 14, above; Ait. Br. I, 25. Also Taitt. S. VI, 2, 3, 5, where a goad (4ra?) is compared. * The preparation of the special altars—viz. the large Soma altar (mah4-vedi, or saumiki-vedi) and the ‘high altar’ (uttara-vedi) on the former—takes place on the last but one Upasad day, after the morning performance of the Upasads. 5 This post stands in the middle of the east door of the hall or Pratina-vamsa, just in front of the Ahavantya-fire. See p. 3, note 2. * Anta/pata, lit. ‘falling within or between,’ because it stands 112 SATAPATHA-BRAHMANA, 2. From that middle peg he strides fifteen steps to the right, and there drives in a peg,—this is the right hip. 3. From that middle peg he strides fifteen steps northwards, and there drives in a peg,—this is the left hip. 4. From that middle peg he strides thirty-six steps eastwards, and there drives in a peg,—this is the fore-part’. 5. From that middle peg (in front) he strides twelve steps to the right, and there drives in a peg,— this is the right shoulder. 6. From that middle peg he strides twelve steps to the north, and there drives in a peg,—this is the left shoulder. This is the measure of the altar. 7. Now the reason why it is thirty steps broad behind is this: the Virag metre consists of thirty syllables, and by means of the Viraég the gods obtained a firm footing in this world; and even so does he now, by means of the Virag, obtain a firm footing in this world. 8. But there may also be thirty-three (steps); for of thirty-three syllables also consists the Viraég; and by means of the Virag he obtains a firm footing in this world.
38. But there may also be thirty-three (steps); for of thirty-three syllables also consists the Viraég; and by means of the Virag he obtains a firm footing in this world. 9. Then as to why the ‘easterly line*’ is thirty-six steps long ;—the Bvzhatt consists of thirty-six syllables, and by means of the Brzhatt the gods obtained between the (new) altar and the PrAdina-vamsa fires and altar. See III, 5, 2, 2. 1 That is, the middle of the front side of the altar, or, as it were, its head, where the ‘high altar’ is to be raised. ? The ‘ praAt’ is the line drawn from the middle of the west side to that of the front side of the altar, forming as it were the spine (préshshy) of the altar. lI KANDA, 5 ADHYAYA, I BRAHMANA, 15. 113 the heavenly world: and so does he now, by means of the Brthatt, obtain the heavenly world and that offering-fire (Ahavantya) of his is in the sky. to. And as to (the altar) being twenty-four steps broad in front ;—the G4yatri consists of twenty-four syllables, and the Gé4yatri is the fore-part of the sacrifice: this is why it is twenty-four steps broad in front. This is the measure of the altar. 11. And why it is broader behind,—‘ Wider behind, broad-hipped,’ thus they praise a woman. And by its being wider behind, he makes that womb at the hind-part (of the altar) wider, and from that wider womb these creatures are born. 12. That high altar (Uttaravedi') is the nose of the sacrifice; because they throw it up so as to be higher than the altar, therefore it is called ‘ high altar.’ 13. Now, in the beginning there were two kinds of beings here, the Adityas and the Angiras. The Angiras then were the first to prepare a sacrifice, and having prepared the sacrifice they said to Agni, ‘ Announce thou to the Adityas this our to-morrow’s Soma-feast, saying, “ Minister ye at this sacrifice of ours!’ 14. The Adityas spake (to one another), ‘ Contrive ye how the Aagiras shall minister unto us, and not we unto the Angiras!’ 15. They said, ‘Verily by nothing but sacrifice is there a way out of this*: let us undertake another 1 On the uttara-vedi (lit. ‘higher, upper altar’), now about to be raised on the fore-part of the great altar (mah4-vedi or saumiki vedi) described in the preceding paragraphs, see also part i, p. 392 note. * The K4nva MS. reads, napakramazam astv iti, which, if correct, (26] I 114 SATAPATHA-BRAHMANA, Soma-feast !’ They brought together the (materials for) sacrifice, and having made ready the sacrifice, they said, ‘ Agni, thou hast announced to us a Somafeast for to-morrow; but we announce to thee and the Angiras a Soma-feast even for to-day: it is for us that thou art (to officiate as) Hotz?!’ 16. They sent back some other (messenger) to the Angiras; but the Angiras going after Agni, were exceeding angry with him, saying, ‘Going as our messenger, why didst thou not mind us? ?’
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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