Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
117. He then heaps up (earth) round it, with, ‘I enclose thee, winner of the priesthood, winner of the nobility, winner of growth of wealth!’ Manifold, verily, is the prayer for blessing in the sacrificial texts: by this one he prays for the priesthood and nobility, those two vital forces 1. ‘Winner of growth of wealth,—growth of wealth means abundance: he thereby prays for abundance. 18. He then presses it firmly all round, with, ‘Uphold thou the priesthood! uphold the nobility, uphold our life, uphold our progeny!’ this is the blessing of this rite: that blessing he thereby invokes. He presses it so as to be level with the ground: with an (ordinary) hole (round trees for watering) it is higher than the ground, but in this way it is with the gods ;—and thus it is not planted in an (ordinary) hole. 19. He then pours water thereon ;—wherever, in digging, they wound or injure this (earth),—water being a means of soothing,—there he soothes it by that means of soothing, water, there he heals it by water: therefore he pours water thereon. 1 See III, 5, 2, 11 with note. The K4mva text has, bahvf v4 4sfr yagufshu te asmé ete 4sishA v4 sdste yad brahma 4a kshatram a. ll KANDA, 6 ADHYAVA, I BRAHMANA, 22. 145 20. He then makes (the sacrificer) say, while touching it thus (V4g. S. V, 28), ‘Thou art firm: may this sacrificer be firm in this homestead through progeny ’—or, ‘through cattle!’ thus whatever wish he entertains that wish is accomplished unto him. 21. Thereupon, having taken clarified butter with the dipping-spoon, he pours it upon the (forked) top', with ‘O Heaven and Earth, be ye full of ghee!’ whereby he endows the heaven and the earth with strength and sap, bestows strength and sap on them: upon them thus full of sap and affording subsistence, these creatures subsist. 22. He then lays on a mat’, with, ‘Thou art Indra’s mat,—for the Sadas belongs to Indra,—‘ a shelter to every one,’ for Brahmans of all families sit therein. He adds two mats, one on each side thereof, and three north of them and three further (to the north): these make nine. For the sacrifice 1 The post is to be furcate at the top, and between the branchstumps (forming as it were its ears) he is to put a piece of gold and pour the ghee thereon; when the ghee reaches the ground, he is to pronounce the final ‘Sv&h4!’ in accordance with the practice at the homas; the gold representing, as it were, the sacrificial fire. Sayava on Taitt. S. I, 3,1; Katy. VIII, 5, 37 seq.
2Sayava on Taitt. S. I, 3,1; Katy. VIII, 5, 37 seq. * That is, after putting up the posts of the front and back doors, and laying the beams on, both longways and crossways, in the same way as was done in erecting the Pras4inavamsa and Havirdh4na, he is to spread over the beams the nine mats that are to form the ceiling,—viz. first the middle, and then the two others, of the three southern ones, thereupon three alongside these, across the central part of the shed, and finally the three across the north side. According to some authorities the central mats are laid down first, and then those on the south and north sides. See Sayama on Taitt. S. I, 3, 1 (p. 450). (26] L 146 SATAPATHA-BRAHMANA. is threefold and nine also is threefold : for this reason there are nine. 23. That Sadas has its tie-beams running (from south) to north, and the cart-shed (from west) to east. For this, the cart-shed, belongs exclusively to the gods: hence neither food nor drink is taken therein, because it belongs exclusively to the gods; and were any one either to eat or to drink therein, his head would verily burst asunder. But those two, the Agntdhra and the Sadas, are common (to the gods and men): hence food and drink is taken in these two, because they are common (to the gods and men). Now the north is the quarter of men: therefore the Sadas has its tie-beams running (from south) to north. 24. They enclose it', with the text (Vag. S. V, 29; Rig-veda I, 10, 12),‘ May these songs encompass thee on every side, O thou that delightest in songs! May these favours be favourably received by thee, invigorating the vigorous!’ He that delights in songs, forsooth, is Indra, and songs mean the people: he thus surrounds the nobility with the people, and therefore the nobility is here surrounded on both sides by the people. 25. Thereupon he sews (the hurdles to the posts) with a needle and cord 2,-with the text (Vag. S. V, 30), ‘Thou art Indra’s sewer. With, ‘Thou art Indra’s fixed (point), he then makes a knot, ‘ lest it should fall asunder.’ He undoes it again, when the work is completed ; and thus disease befalls not either the Adhvaryu or the Sacrificer. When completed, he ’ Viz. with hurdles, or upright grass-mats, fastened to the doorposts by means of cord. ® See III, 5, 3, 25. 111 KANDA, 6 ADHYAYA, I BRAHMANA, 28. 147 touches it (the Sadas) with, ‘Thou art Indra’s own!’ for the Sadas belongs to Indra. 26. In the north—with regard to the back part of the Soma-carts —he then raises the Agntdhra (shed). One half of it should be inside the altar, and one half outside; or more than one half may be inside the altar and less outside ; or the whole of it may be inside the altar. When completed, he touches it with, ‘Thou arttheAll-gods own!’ To the All-gods it belongs, because on the day before (the Soma feast) the All-gods abide in it by the Vasattvart water.
3When completed, he touches it with, ‘Thou arttheAll-gods own!’ To the All-gods it belongs, because on the day before (the Soma feast) the All-gods abide in it by the Vasattvart water. 27. Now, once on a time, the gods, while performing sacrifice, were afraid of an attack on the part of the Asura-Rakshas. The Asura-Rakshas attacked them from the south and forced them out of the Sadas, and overturned those hearths (dhishwya) of theirs which are within the Sadas. 28. For, indeed, all of those (hearths) at one time burnt as brightly as this Ahavaniya and the Gérhapatya and the Agnidhrtya ; but ever since that time when they (the Asuras) overturned them they do not burn. They forced them (the gods) back to the Agntdhra (fire) and even won from them one half of the Agnidhra. From there the All-gods gained immortality *, whence it (the Agntdhra fire) is sacred to the All-gods. 1 North of the clog (ap&lamba) of the carts, Kava rec. * They gained it, as would seem, by means of the other half of the Agnfdhra fire. Cf. Ait. Br. J 36. Sayama interprets ‘tén apy ardham 4gnidhrasya gigyus’ by, ‘[They forced those (gods) back to the Sadas;] and they (the gods), having reached the side (ardham=samipam) of the Agnidhra (fire), conquered the Asuras and won immortality.” The Kava rec. reads:—‘Te hapy 4gnfdhrasyrdham gigyus te ‘rdhdn (I read 'rdhad) etad visve deva amritatvam apagayan.’ L2 148 SATAPATHA-BRAHMANA,. 29. The gods kindled them again, as one would (light the fire where he is going to) stay. Therefore they are kindled at every Soma feast. Wherefore the duties of the Agnidh should be discharged by one who is accomplished. Now he who is known and learned in sacred lore! is truly accomplished : hence they take to the Agnidh his Dakshina first 2, since it is from thence (from the Agnidh’s fire) that the gods gained immortality. And if weakness were to come upon one of those that are consecrated, let (the Adhvaryu) say, ‘Lead him to the Agntdhra !’— thinking ‘that is unscathed, there he will not meet with affliction®.’ And because the All-gods gained immortality from there, therefore it is sacred to the All-gods. SEcoND BrAHMANA. 1. The Dhishzya-hearths‘, forsooth, are no other ' Or, as Sayama takes it, ‘he who is known (as well-conducted) and a repeater (reader) of the Veda.’ * See IV, 3, 4, 19 seq. * Or, ‘that (fire) will not suffer evil’ (Artim na labheta, Sdyaa).
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.
117. He then heaps up (earth) round it, with, ‘I enclose thee, winner of the priesthood, winner of the nobility, winner of growth of wealth!’ Manifold, verily, is the prayer for blessing in the sacrificial texts: by this one he prays for the priesthood and nobility, those two vital forces 1. ‘Winner of growth of wealth,—growth of wealth means abundance: he thereby prays for abundance. 18. He then presses it firmly all round, with, ‘Uphold thou the priesthood! uphold the nobility, uphold our life, uphold our progeny!’ this is the blessing of this rite: that blessing he thereby invokes. He presses it so as to be level with the ground: with an (ordinary) hole (round trees for watering) it is higher than the ground, but in this way it is with the gods ;—and thus it is not planted in an (ordinary) hole. 19. He then pours water thereon ;—wherever, in digging, they wound or injure this (earth),—water being a means of soothing,—there he soothes it by that means of soothing, water, there he heals it by water: therefore he pours water thereon. 1 See III, 5, 2, 11 with note. The K4mva text has, bahvf v4 4sfr yagufshu te asmé ete 4sishA v4 sdste yad brahma 4a kshatram a. ll KANDA, 6 ADHYAVA, I BRAHMANA, 22. 145 20. He then makes (the sacrificer) say, while touching it thus (V4g. S. V, 28), ‘Thou art firm: may this sacrificer be firm in this homestead through progeny ’—or, ‘through cattle!’ thus whatever wish he entertains that wish is accomplished unto him. 21. Thereupon, having taken clarified butter with the dipping-spoon, he pours it upon the (forked) top', with ‘O Heaven and Earth, be ye full of ghee!’ whereby he endows the heaven and the earth with strength and sap, bestows strength and sap on them: upon them thus full of sap and affording subsistence, these creatures subsist. 22. He then lays on a mat’, with, ‘Thou art Indra’s mat,—for the Sadas belongs to Indra,—‘ a shelter to every one,’ for Brahmans of all families sit therein. He adds two mats, one on each side thereof, and three north of them and three further (to the north): these make nine. For the sacrifice 1 The post is to be furcate at the top, and between the branchstumps (forming as it were its ears) he is to put a piece of gold and pour the ghee thereon; when the ghee reaches the ground, he is to pronounce the final ‘Sv&h4!’ in accordance with the practice at the homas; the gold representing, as it were, the sacrificial fire. Sayava on Taitt. S. I, 3,1; Katy. VIII, 5, 37 seq.
2Sayava on Taitt. S. I, 3,1; Katy. VIII, 5, 37 seq. * That is, after putting up the posts of the front and back doors, and laying the beams on, both longways and crossways, in the same way as was done in erecting the Pras4inavamsa and Havirdh4na, he is to spread over the beams the nine mats that are to form the ceiling,—viz. first the middle, and then the two others, of the three southern ones, thereupon three alongside these, across the central part of the shed, and finally the three across the north side. According to some authorities the central mats are laid down first, and then those on the south and north sides. See Sayama on Taitt. S. I, 3, 1 (p. 450). (26] L 146 SATAPATHA-BRAHMANA. is threefold and nine also is threefold : for this reason there are nine. 23. That Sadas has its tie-beams running (from south) to north, and the cart-shed (from west) to east. For this, the cart-shed, belongs exclusively to the gods: hence neither food nor drink is taken therein, because it belongs exclusively to the gods; and were any one either to eat or to drink therein, his head would verily burst asunder. But those two, the Agntdhra and the Sadas, are common (to the gods and men): hence food and drink is taken in these two, because they are common (to the gods and men). Now the north is the quarter of men: therefore the Sadas has its tie-beams running (from south) to north. 24. They enclose it', with the text (Vag. S. V, 29; Rig-veda I, 10, 12),‘ May these songs encompass thee on every side, O thou that delightest in songs! May these favours be favourably received by thee, invigorating the vigorous!’ He that delights in songs, forsooth, is Indra, and songs mean the people: he thus surrounds the nobility with the people, and therefore the nobility is here surrounded on both sides by the people. 25. Thereupon he sews (the hurdles to the posts) with a needle and cord 2,-with the text (Vag. S. V, 30), ‘Thou art Indra’s sewer. With, ‘Thou art Indra’s fixed (point), he then makes a knot, ‘ lest it should fall asunder.’ He undoes it again, when the work is completed ; and thus disease befalls not either the Adhvaryu or the Sacrificer. When completed, he ’ Viz. with hurdles, or upright grass-mats, fastened to the doorposts by means of cord. ® See III, 5, 3, 25. 111 KANDA, 6 ADHYAYA, I BRAHMANA, 28. 147 touches it (the Sadas) with, ‘Thou art Indra’s own!’ for the Sadas belongs to Indra. 26. In the north—with regard to the back part of the Soma-carts —he then raises the Agntdhra (shed). One half of it should be inside the altar, and one half outside; or more than one half may be inside the altar and less outside ; or the whole of it may be inside the altar. When completed, he touches it with, ‘Thou arttheAll-gods own!’ To the All-gods it belongs, because on the day before (the Soma feast) the All-gods abide in it by the Vasattvart water.
3When completed, he touches it with, ‘Thou arttheAll-gods own!’ To the All-gods it belongs, because on the day before (the Soma feast) the All-gods abide in it by the Vasattvart water. 27. Now, once on a time, the gods, while performing sacrifice, were afraid of an attack on the part of the Asura-Rakshas. The Asura-Rakshas attacked them from the south and forced them out of the Sadas, and overturned those hearths (dhishwya) of theirs which are within the Sadas. 28. For, indeed, all of those (hearths) at one time burnt as brightly as this Ahavaniya and the Gérhapatya and the Agnidhrtya ; but ever since that time when they (the Asuras) overturned them they do not burn. They forced them (the gods) back to the Agntdhra (fire) and even won from them one half of the Agnidhra. From there the All-gods gained immortality *, whence it (the Agntdhra fire) is sacred to the All-gods. 1 North of the clog (ap&lamba) of the carts, Kava rec. * They gained it, as would seem, by means of the other half of the Agnfdhra fire. Cf. Ait. Br. J 36. Sayama interprets ‘tén apy ardham 4gnidhrasya gigyus’ by, ‘[They forced those (gods) back to the Sadas;] and they (the gods), having reached the side (ardham=samipam) of the Agnidhra (fire), conquered the Asuras and won immortality.” The Kava rec. reads:—‘Te hapy 4gnfdhrasyrdham gigyus te ‘rdhdn (I read 'rdhad) etad visve deva amritatvam apagayan.’ L2 148 SATAPATHA-BRAHMANA,. 29. The gods kindled them again, as one would (light the fire where he is going to) stay. Therefore they are kindled at every Soma feast. Wherefore the duties of the Agnidh should be discharged by one who is accomplished. Now he who is known and learned in sacred lore! is truly accomplished : hence they take to the Agnidh his Dakshina first 2, since it is from thence (from the Agnidh’s fire) that the gods gained immortality. And if weakness were to come upon one of those that are consecrated, let (the Adhvaryu) say, ‘Lead him to the Agntdhra !’— thinking ‘that is unscathed, there he will not meet with affliction®.’ And because the All-gods gained immortality from there, therefore it is sacred to the All-gods. SEcoND BrAHMANA. 1. The Dhishzya-hearths‘, forsooth, are no other ' Or, as Sayama takes it, ‘he who is known (as well-conducted) and a repeater (reader) of the Veda.’ * See IV, 3, 4, 19 seq. * Or, ‘that (fire) will not suffer evil’ (Artim na labheta, Sdyaa).
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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