Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1- ? For these oblations poured upon burning bundles of chips and grass held over the several hearth-fires, see IV, 4, 2, 7. * Yad va uparyupari somam bibhrata’ saméarishyanti, K4sva rec. (? holding the Soma close above the dhishzyas). This passage III KANDA, 6 ADHYAYA, 2 BRAHMANA, 23. 153 Wherefore let not the Adhvaryu pass between! the hearths, for the Adhvaryu carries the Soma, and they sit waiting for him (Soma) with open mouths, and he would enter into their open mouths; and either Agni would burn him, or else that god who rules over beasts (Rudra) would seek after him; hence whenever the Adhvaryu should have business in the hall, let him pass north of the Agntdhra shed. 21. Now it is for the protection of Soma that those (hearths) are thrown up, to wit the Ahavaniya in front (on the high altar), the Margaltya in the south, and the Agnidhrtya in the north; and those that are in the Sadas (protect him) from behind. 22, They are in part raised’, in part they are assigned’. And, in truth, they themselves insisted thereon, saying, ‘They shall in part raise us, and in part they shall assign us; thus we shall know again that heavenly world from which we have come, thus we shall not go astray.’ 23. And whichever of them are raised they are apparently refers to the Kamasa-Adhvaryus or cup-bearers, who at the time of the Savanas hold up their cups filled with Soma, which, after libations have been made of it on the fire, is drunk by the priests. 1 Samay; the K4zva text has ‘ pratyan (in going to the back)’ instead. * That is, bestrewed with gravel. * When the dhishzyas have been completed, the Adhvaryu, standing east of the front door of the Sadas, has to point at the Ahavaniya, the Bahishpavam4na-place, the pit whence the earth for the hearths and high altar was taken, the slaughtering place, the Udumbara post, the Brahman’s seat, the (old Ahavaniya at the) hali-door, the old Garhapatya, and the Utkara (heap of rubbish) one by one with the texts, Vag. S. V, 32, 2, &c. Katy. VIII, 6, 23, 24. 154 SATAPATHA-BRAHMANA. thereby visibly in this world; but whichever of them are assigned they are thereby visibly in yonder world. 24. They have two names; for, in truth, they themselves insisted thereon, saying, ‘We have not prospered with these names, since Soma has been taken away from us; well, then, let us take each a second name!’ They took each a second name, and therewith prospered, inasmuch as they from whom the Soma-draught had been taken had a share in the sacrifice assigned to them; hence they have two names. Wherefore let a Brahman, if he prosper not, take a second name, for verily he prospers, whosoever, knowing this, takes a second name. .
2Wherefore let a Brahman, if he prosper not, take a second name, for verily he prospers, whosoever, knowing this, takes a second name. . 25. Now what he offers in the fire, that he offers unto the gods, thereby the gods exist; and what (Soma) is consumed in the Sadas, that he offers unto men, thereby men exist; and in that the Nardsamsa’ (cups of Soma) stand with the Somacarts, thereby he offers unto the Fathers, thereby the Fathers exist. 26. But those creatures which are not admitted to the sacrifice are forlorn; wherefore he now admits to the sacrifice those creatures here on earth that are not forlorn; behind? the men are the beasts; and behind the gods are the birds, the plants, and 1 Nardsamsa, ‘pertaining to Narasamsa (man’s praise, i.e. Agni, or Soma, or the Fathers),’ is the name given to certain remains of Soma-libations (or potations) sacred to the Fathers, which, in the - nine Soma-cups, are temporarily deposited under the axle of the southern Soma-cart, till they are drunk by the priests at the end of the libation. ? Or, alongside of, corresponding to, included in, them (anu). MI KANDA, 6 ADHYAYA, 3 BRAHMANA, 3. 155 the trees; and thus whatsoever exists here on earth all that is admitted to the sacrifice. And verily both the gods and men, and the Fathers drink together?, and this is their symposium; of old they drank together visibly, but now they do so unseen. THE VAISARGINA OFFERINGS AND LEADING FORWARD OF AGNI AND SOMA. Tuirp BRAHMANA. 1. Verily he who consecrates himself, consecrates himself for the sake of this All; for he consecrates himself for the sacrifice, and this All indeed results from? the sacrifice; having prepared the sacrifice for which he consecrates himself, he now sets free (or produces) this All. 2. The reason why he performs the Vaisargina offerings is this. They are called Vaisargina, because he sets free (vi-sarg) this All; wherefore let him who takes part in the rite® touch (the sacrificer) from behind; but if he have to go elsewhere (on business) he need not heed this. When he sacrifices, he sets free this All. 3. And again why he performs the Vaisargina offerings. Vishzu, forsooth, is the sacrifice; by his strides he obtained (vi-kram) for the gods that allpervading power (vikrAnti) which now belongs to them ; by his first step he gained this same (earth); by the second, the region of air; and by the last, » *Sma’ does not seem here to have its usual force, which it has in the next sentence, combined with ‘ pur&.’ * Or, corresponds to (anu). * That is, a blood-relation of the sacrificer, dwelling together with him. Cf. also p. 40, note 1. 156 SATAPATHA-BRAHMANA. the heaven. And that same pervading power Vishzu, the sacrifice, obtains by his strides for this (sacrificer) when he sacrifices: this is why he performs the Vaisargina offerings.
3Cf. also p. 40, note 1. 156 SATAPATHA-BRAHMANA. the heaven. And that same pervading power Vishzu, the sacrifice, obtains by his strides for this (sacrificer) when he sacrifices: this is why he performs the Vaisargina offerings. 4. In the afternoon, having covered the altar (with sacrificial grass), and handed (to the sacrificer and his wife) one half of the fast-milk, they enter (the hall), put fire-wood on’, and prepare the underlayer (of gravel). He (the Adhvaryu) puts the butter on (the old G4rhapatya), and cleans the spoons. The sacrificer takes the king (Soma) on his lap. He (the Adhvaryu) scatters about the (dust of the) foot-print of the Soma-cow behind the (new) Garhapatya for the sake of a firm standing, for it is with the foot that one stands firmly. 5. Now some divide it (the dust) into four parts?: one fourth part (they put) into the underlayer whereon they take up the Ahavantya (for transferring it to the high altar); with one fourth part they anoint the axle; one fourth part (they put) into this underlayer (for taking out the Agntdhrtya fire); and one fourth part he scatters about behind the Garhapatya. 6. But let him not do this; let him rather scatter it about entirely behind the Garhapatya. Having then purified the ghee, he takes thereof four ladlings (with the sruva), both in the guhd and in the upabhrzt; and clotted ghee? in five ladlings, with (Vag. 1 Viz. on the Ahavantya of the Prafinavamsa (hall) now serving as the Garhapatya, and generally called sdladvarya, i.e. the one near the (front or eastern) hall-door. ? See p. 121, note 2. ’ Prishad-dgya (lit. mottled butter) is clarified butter mixed with sour milk. Il KANDA, 6 ADHYAYA, 3 BRAHMANA, 9. 157 S. V, 35), ‘Thou art a light endowed with all forms, the flame of the All-gods;’ for the clotted ghee belongs to the All-gods. When the wood is well kindled, they hold the spoons for him. 7. He then offers?, with, ‘Thou, O Soma, wilt widely withhold thy protection from the lifeinjuring? hatreds put forth by others, Hail!’ Thereby he takes a firm stand on this resting-place, the earth, and gains this world. 8. He then offers the second oblation to (Soma) the Nimble, with, ‘May the Nimble graciously accept the butter, Hail!’ For he (Soma) spake upon that time, ‘Verily I am afraid of the Rakshas : do ye make me to be too small for their deadly shaft, so that the evil spirits (the Rakshas) shall not injure me on the way; and take me across in the form of a drop, for the drop is nimble.’ And accordingly, having made him too small for the deadly shaft, they lead him safely across in the form of a drop, from fear of the Rakshas, for the drop is nimble: this is why he offers the second oblation to (Soma) the Nimble. 9. They lift the (burning) fire-wood, and place it on the support. He then says (to the Hoty), ‘Recite for Agni, taken forward!’ or (say some), ‘— for Soma, led forward.’ But let him say, ‘ Recite for Agni, taken forward 5!’
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.
1- ? For these oblations poured upon burning bundles of chips and grass held over the several hearth-fires, see IV, 4, 2, 7. * Yad va uparyupari somam bibhrata’ saméarishyanti, K4sva rec. (? holding the Soma close above the dhishzyas). This passage III KANDA, 6 ADHYAYA, 2 BRAHMANA, 23. 153 Wherefore let not the Adhvaryu pass between! the hearths, for the Adhvaryu carries the Soma, and they sit waiting for him (Soma) with open mouths, and he would enter into their open mouths; and either Agni would burn him, or else that god who rules over beasts (Rudra) would seek after him; hence whenever the Adhvaryu should have business in the hall, let him pass north of the Agntdhra shed. 21. Now it is for the protection of Soma that those (hearths) are thrown up, to wit the Ahavaniya in front (on the high altar), the Margaltya in the south, and the Agnidhrtya in the north; and those that are in the Sadas (protect him) from behind. 22, They are in part raised’, in part they are assigned’. And, in truth, they themselves insisted thereon, saying, ‘They shall in part raise us, and in part they shall assign us; thus we shall know again that heavenly world from which we have come, thus we shall not go astray.’ 23. And whichever of them are raised they are apparently refers to the Kamasa-Adhvaryus or cup-bearers, who at the time of the Savanas hold up their cups filled with Soma, which, after libations have been made of it on the fire, is drunk by the priests. 1 Samay; the K4zva text has ‘ pratyan (in going to the back)’ instead. * That is, bestrewed with gravel. * When the dhishzyas have been completed, the Adhvaryu, standing east of the front door of the Sadas, has to point at the Ahavaniya, the Bahishpavam4na-place, the pit whence the earth for the hearths and high altar was taken, the slaughtering place, the Udumbara post, the Brahman’s seat, the (old Ahavaniya at the) hali-door, the old Garhapatya, and the Utkara (heap of rubbish) one by one with the texts, Vag. S. V, 32, 2, &c. Katy. VIII, 6, 23, 24. 154 SATAPATHA-BRAHMANA. thereby visibly in this world; but whichever of them are assigned they are thereby visibly in yonder world. 24. They have two names; for, in truth, they themselves insisted thereon, saying, ‘We have not prospered with these names, since Soma has been taken away from us; well, then, let us take each a second name!’ They took each a second name, and therewith prospered, inasmuch as they from whom the Soma-draught had been taken had a share in the sacrifice assigned to them; hence they have two names. Wherefore let a Brahman, if he prosper not, take a second name, for verily he prospers, whosoever, knowing this, takes a second name. .
2Wherefore let a Brahman, if he prosper not, take a second name, for verily he prospers, whosoever, knowing this, takes a second name. . 25. Now what he offers in the fire, that he offers unto the gods, thereby the gods exist; and what (Soma) is consumed in the Sadas, that he offers unto men, thereby men exist; and in that the Nardsamsa’ (cups of Soma) stand with the Somacarts, thereby he offers unto the Fathers, thereby the Fathers exist. 26. But those creatures which are not admitted to the sacrifice are forlorn; wherefore he now admits to the sacrifice those creatures here on earth that are not forlorn; behind? the men are the beasts; and behind the gods are the birds, the plants, and 1 Nardsamsa, ‘pertaining to Narasamsa (man’s praise, i.e. Agni, or Soma, or the Fathers),’ is the name given to certain remains of Soma-libations (or potations) sacred to the Fathers, which, in the - nine Soma-cups, are temporarily deposited under the axle of the southern Soma-cart, till they are drunk by the priests at the end of the libation. ? Or, alongside of, corresponding to, included in, them (anu). MI KANDA, 6 ADHYAYA, 3 BRAHMANA, 3. 155 the trees; and thus whatsoever exists here on earth all that is admitted to the sacrifice. And verily both the gods and men, and the Fathers drink together?, and this is their symposium; of old they drank together visibly, but now they do so unseen. THE VAISARGINA OFFERINGS AND LEADING FORWARD OF AGNI AND SOMA. Tuirp BRAHMANA. 1. Verily he who consecrates himself, consecrates himself for the sake of this All; for he consecrates himself for the sacrifice, and this All indeed results from? the sacrifice; having prepared the sacrifice for which he consecrates himself, he now sets free (or produces) this All. 2. The reason why he performs the Vaisargina offerings is this. They are called Vaisargina, because he sets free (vi-sarg) this All; wherefore let him who takes part in the rite® touch (the sacrificer) from behind; but if he have to go elsewhere (on business) he need not heed this. When he sacrifices, he sets free this All. 3. And again why he performs the Vaisargina offerings. Vishzu, forsooth, is the sacrifice; by his strides he obtained (vi-kram) for the gods that allpervading power (vikrAnti) which now belongs to them ; by his first step he gained this same (earth); by the second, the region of air; and by the last, » *Sma’ does not seem here to have its usual force, which it has in the next sentence, combined with ‘ pur&.’ * Or, corresponds to (anu). * That is, a blood-relation of the sacrificer, dwelling together with him. Cf. also p. 40, note 1. 156 SATAPATHA-BRAHMANA. the heaven. And that same pervading power Vishzu, the sacrifice, obtains by his strides for this (sacrificer) when he sacrifices: this is why he performs the Vaisargina offerings.
3Cf. also p. 40, note 1. 156 SATAPATHA-BRAHMANA. the heaven. And that same pervading power Vishzu, the sacrifice, obtains by his strides for this (sacrificer) when he sacrifices: this is why he performs the Vaisargina offerings. 4. In the afternoon, having covered the altar (with sacrificial grass), and handed (to the sacrificer and his wife) one half of the fast-milk, they enter (the hall), put fire-wood on’, and prepare the underlayer (of gravel). He (the Adhvaryu) puts the butter on (the old G4rhapatya), and cleans the spoons. The sacrificer takes the king (Soma) on his lap. He (the Adhvaryu) scatters about the (dust of the) foot-print of the Soma-cow behind the (new) Garhapatya for the sake of a firm standing, for it is with the foot that one stands firmly. 5. Now some divide it (the dust) into four parts?: one fourth part (they put) into the underlayer whereon they take up the Ahavantya (for transferring it to the high altar); with one fourth part they anoint the axle; one fourth part (they put) into this underlayer (for taking out the Agntdhrtya fire); and one fourth part he scatters about behind the Garhapatya. 6. But let him not do this; let him rather scatter it about entirely behind the Garhapatya. Having then purified the ghee, he takes thereof four ladlings (with the sruva), both in the guhd and in the upabhrzt; and clotted ghee? in five ladlings, with (Vag. 1 Viz. on the Ahavantya of the Prafinavamsa (hall) now serving as the Garhapatya, and generally called sdladvarya, i.e. the one near the (front or eastern) hall-door. ? See p. 121, note 2. ’ Prishad-dgya (lit. mottled butter) is clarified butter mixed with sour milk. Il KANDA, 6 ADHYAYA, 3 BRAHMANA, 9. 157 S. V, 35), ‘Thou art a light endowed with all forms, the flame of the All-gods;’ for the clotted ghee belongs to the All-gods. When the wood is well kindled, they hold the spoons for him. 7. He then offers?, with, ‘Thou, O Soma, wilt widely withhold thy protection from the lifeinjuring? hatreds put forth by others, Hail!’ Thereby he takes a firm stand on this resting-place, the earth, and gains this world. 8. He then offers the second oblation to (Soma) the Nimble, with, ‘May the Nimble graciously accept the butter, Hail!’ For he (Soma) spake upon that time, ‘Verily I am afraid of the Rakshas : do ye make me to be too small for their deadly shaft, so that the evil spirits (the Rakshas) shall not injure me on the way; and take me across in the form of a drop, for the drop is nimble.’ And accordingly, having made him too small for the deadly shaft, they lead him safely across in the form of a drop, from fear of the Rakshas, for the drop is nimble: this is why he offers the second oblation to (Soma) the Nimble. 9. They lift the (burning) fire-wood, and place it on the support. He then says (to the Hoty), ‘Recite for Agni, taken forward!’ or (say some), ‘— for Soma, led forward.’ But let him say, ‘ Recite for Agni, taken forward 5!’
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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