Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1* “He divides it into three parts for all the pressings,’ Kazva text. See note on IV, 2, 3, 4. . III KANDA, 9 ADHYAYA, 2 BRAHMANA, 8. 223 with that sap, makes all the pressings sapful: this is why he distributes it over all the pressings. 4. Let him take it from flowing (water); for that sap of the sacrifice was moving!: let him therefore take it from flowing (water). 5. Moreover, it is taken for the purpose of protection. Now, everything else here on earth, whatever it be, takes rest, even yonder blowing (wind) ; but these (waters) alone take no rest: therefore let him take it from flowing (water). 6. Let him take it by day, thinking, ‘Seeing, I will take the sap of the sacrifice *:’ therefore let him take it by day. For it is for him that burns yonder (the sun) that he takes it, since he takes it for all the gods, and all the gods are his rays of light : therefore let him take it by day. For it is by day alone that he (shines): therefore, then, let him take it by day. 7. And again, all the gods, forsooth, now come to the sacrificer’s house ; and if one takes the Vasattvart water before the setting of the sun, it is as when one’s better comes to visit one, he would honour him by trimming his house. They draw nigh to that sacrificial food, and abide (upa-vas) in that Vasattvart*® water,—that is the Upavasatha (preparation-day). 8. And if the sun were to set on any one’s (Vasattvaris) not having been taken, then expiation is made. If he have performed a (Soma-)sacrifice before this, let him (the Adhvaryu) take it from his tank‘, since 1 Aid hi; see p. 222, note 1. * Or perhaps, ‘I will take it while I see the sap of the sacrifice.’ 5 ‘Vasativari’ seems to mean ‘affording dwelling ;’ or perhaps, ‘that (water) which abides, remains (over night).’ Cf. par. 16. ‘ ‘Ninahya’ (nindhyah kumbh4s, K4mva rec. each time); a vessel or cistern, dug into the ground for keeping water cool. 224 SATAPATHA-BRAHMANA., that (water) of his has been taken before (sunset) by day. But should he not have offered before, if there be one who has offered (Soma) settled close by or somewhere thereabout?, let him take it from his tank, since that (water) of his has been taken before, by day. g. But if he cannot obtain either kind (of water), let him seize a firebrand and betake himself (to the flowing water), and let him take thereof while holding that (firebrand) close above it; or let him take it while holding a piece of gold close above it: thus it is made like yonder burning (sun). 10. He takes therefrom with the text (Vag. S. VI, 23), ‘Rich in havis are these waters, —for the sap of the sacrifice entered into them, wherefore he says, ‘Rich in havis (sacrificial food) are these waters;’—‘ One rich in havis wooeth for (them), for the sacrificer, rich in havis, woos for (wishes to obtain) them; wherefore he says, ‘One rich in havis wooeth for (them).’
211, ‘Rich in havis (may be) the divine cult;’ cult, namely, means the sacrifice; thus he makes the sacrifice for which he takes it rich in sacrificial food, therefore he says, ‘ Rich in havis is the divine cult.’ 12. ‘May Sdrya be rich in havis!’ For he takes it for yonder burning (sun), since he takes it for all the gods, and all the gods are his (the sun’s) rays of light; therefore he says, ‘May Sdrya (the sun) be rich in havis!’ 13. Having fetched it, he deposits it behind the Garhapatya?, with (Vag. S. VI, 24), ‘I seat you in ? UpAvasito va paryavasito (prativeso, Kazva text instead) va. That is, behind the old Ahavantya of the Praéinavamsa, where the altar would be prepared at the ordinary haviryagfia. III KANDA, 9 ADHYAYA, 2 BRAHMANA, 16. 225 the seat of Agni, the safe-housed;’ whereby he means to say, ‘I seat you (waters) in the seat of Agni, whose house is unimpaired.’ And when the animal offering to Agni and Soma comes to a close, then he carries (the Vasativart water) round. He says (thrice), ‘Disperse!’ The sacrificer is seated in front of the Soma-carts (holding Soma on his lap'). He (the Adhvaryu) takes it (the water standing behind the Garhapatya). 14. He walks out (of the hall) by the south (door), and puts it down on the south hip (of the high altar), with, ‘Ye (waters) are Indra and Agni’s share!’ for he takes it for all the gods, and Indra and Agni are all the gods. He takes it up again and puts it down in front of the lady (who, seated behind the GArhapatya, touches the water-jar). Walking round behind the lady he (again) takes it. 15- He walks out (of the hall by the east door), along the north side (of the altar), and puts down (the water) on the north hip (of the high altar), with, ‘Ye are Mitra and Varuza’s share!’ Let him not put it down in this way’, that is redundant, and no fitting conclusion is thus attained. Let him rather (here also) say, ‘Ye are Indra and Agni’s share!’ only thus there is nothing redundant, and so a fitting conclusion is obtained. 16. That (Vasativari water) is carried round for the sake of protection ; Agni is in front (of the sacrificial ground), and now that (water) moves about all round, repelling the evil spirits. He puts it 1 According to K&ty. VIII, 9, 16. 3 «Some put it down with this (formula), but let him not put it down so, for thus completeness is left behind (or, has a surplus, sampad rifyate).’ K4zva text. [26] Q 226 SATAPATHA-BRAHMANA, down in the Agnidhra (fire-house) with, ‘Ye are all the gods’ share!’ whereby he makes all the gods enter it. It isa desirable object (vara) to the dwellers (vasat), hence the name Vasattvart}, and verily he who knows this, becomes a desirable object to the dwellers.
3It isa desirable object (vara) to the dwellers (vasat), hence the name Vasattvart}, and verily he who knows this, becomes a desirable object to the dwellers. 17. Now there are here seven formulas; with four he takes (the water), with one he puts it down behind the Garhapatya, with one he carries it round, with one (he puts it down) in the Agnidhra,—this makes seven. For when the metres were produced from VA (speech), the one consisting of seven feet, the Sakvari, was the last (highest) of them ;—that completeness (he brings about): hence there are seven formulas. THE SOMA FEAST. Turirp BRAHMANA. A. PRATAR-ANUVAKA (MORNING-PRAYER) AND PREPARATORY CEREMONIES. 1. They (the priests) are wakened (towards morning). Having touched water?, they proceed together to the Agntdhra (fire-house) and take the portions of ghee (for the Savaniya animal offerings). Having taken the portions of ghee, they betake themselves (to the high altar). When they have deposited the ghee,— 1 Cf. Taitt. S. VI, 4, 2, ‘deva# ... abruvan, vasatu nu na idam iti, tad vasativariz4m vasativaritvam.’ * After performing their ablutions they have to perform the preliminary work and ceremonies, such as preparing the Gérhapatya, fetching and arranging the vessels, cleaning of spoons, &c. up to the depositing of the ghee, near the high altar. 111 KANDA, 9 ADHYAYA, 3 BRAHMANA, 5. 227 2. He (the Adhvaryu) takes down the king (Soma)!. Now this (earth) is a safe resting-place, and the birth-place of living beings; it is to this safe resting-place that he now takes him down; he spreads him thereon, produces him therefrom. 3. He takes him down between the shafts; for the cart is (a means of) the sacrifice, and thus alone he does not put him outside the sacrifice. He puts him on the pressing stones lying there with their heads (mukha, mouths)* towards each other ; for Soma is the nobility, and the stones are the clans (people); he thereby raises the nobility over the clan. And as to why they are lying with their heads together,—he thereby makes the clan of one head (or mouth) with, and uncontentious towards, the nobles; therefore they are lying with their heads towards each other. 4. He takes (Soma) down, with (V4g. S. VI, 25), ‘Thee for the heart, thee forthe mind!’ This he says for the (accomplishment of the) sacrificer’s wish, since it is with the heart and mind that the sacrificer entertains the wish for which he sacrifices; therefore he says, ‘ Thee for the heart, thee for the mind!’ 5. ‘Thee forthe sky, thee forthe sun!’ This, on the other hand, he says with a view to the world of the gods. When he says, ‘Thee for the sky, thee
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* “He divides it into three parts for all the pressings,’ Kazva text. See note on IV, 2, 3, 4. . III KANDA, 9 ADHYAYA, 2 BRAHMANA, 8. 223 with that sap, makes all the pressings sapful: this is why he distributes it over all the pressings. 4. Let him take it from flowing (water); for that sap of the sacrifice was moving!: let him therefore take it from flowing (water). 5. Moreover, it is taken for the purpose of protection. Now, everything else here on earth, whatever it be, takes rest, even yonder blowing (wind) ; but these (waters) alone take no rest: therefore let him take it from flowing (water). 6. Let him take it by day, thinking, ‘Seeing, I will take the sap of the sacrifice *:’ therefore let him take it by day. For it is for him that burns yonder (the sun) that he takes it, since he takes it for all the gods, and all the gods are his rays of light : therefore let him take it by day. For it is by day alone that he (shines): therefore, then, let him take it by day. 7. And again, all the gods, forsooth, now come to the sacrificer’s house ; and if one takes the Vasattvart water before the setting of the sun, it is as when one’s better comes to visit one, he would honour him by trimming his house. They draw nigh to that sacrificial food, and abide (upa-vas) in that Vasattvart*® water,—that is the Upavasatha (preparation-day). 8. And if the sun were to set on any one’s (Vasattvaris) not having been taken, then expiation is made. If he have performed a (Soma-)sacrifice before this, let him (the Adhvaryu) take it from his tank‘, since 1 Aid hi; see p. 222, note 1. * Or perhaps, ‘I will take it while I see the sap of the sacrifice.’ 5 ‘Vasativari’ seems to mean ‘affording dwelling ;’ or perhaps, ‘that (water) which abides, remains (over night).’ Cf. par. 16. ‘ ‘Ninahya’ (nindhyah kumbh4s, K4mva rec. each time); a vessel or cistern, dug into the ground for keeping water cool. 224 SATAPATHA-BRAHMANA., that (water) of his has been taken before (sunset) by day. But should he not have offered before, if there be one who has offered (Soma) settled close by or somewhere thereabout?, let him take it from his tank, since that (water) of his has been taken before, by day. g. But if he cannot obtain either kind (of water), let him seize a firebrand and betake himself (to the flowing water), and let him take thereof while holding that (firebrand) close above it; or let him take it while holding a piece of gold close above it: thus it is made like yonder burning (sun). 10. He takes therefrom with the text (Vag. S. VI, 23), ‘Rich in havis are these waters, —for the sap of the sacrifice entered into them, wherefore he says, ‘Rich in havis (sacrificial food) are these waters;’—‘ One rich in havis wooeth for (them), for the sacrificer, rich in havis, woos for (wishes to obtain) them; wherefore he says, ‘One rich in havis wooeth for (them).’
211, ‘Rich in havis (may be) the divine cult;’ cult, namely, means the sacrifice; thus he makes the sacrifice for which he takes it rich in sacrificial food, therefore he says, ‘ Rich in havis is the divine cult.’ 12. ‘May Sdrya be rich in havis!’ For he takes it for yonder burning (sun), since he takes it for all the gods, and all the gods are his (the sun’s) rays of light; therefore he says, ‘May Sdrya (the sun) be rich in havis!’ 13. Having fetched it, he deposits it behind the Garhapatya?, with (Vag. S. VI, 24), ‘I seat you in ? UpAvasito va paryavasito (prativeso, Kazva text instead) va. That is, behind the old Ahavantya of the Praéinavamsa, where the altar would be prepared at the ordinary haviryagfia. III KANDA, 9 ADHYAYA, 2 BRAHMANA, 16. 225 the seat of Agni, the safe-housed;’ whereby he means to say, ‘I seat you (waters) in the seat of Agni, whose house is unimpaired.’ And when the animal offering to Agni and Soma comes to a close, then he carries (the Vasativart water) round. He says (thrice), ‘Disperse!’ The sacrificer is seated in front of the Soma-carts (holding Soma on his lap'). He (the Adhvaryu) takes it (the water standing behind the Garhapatya). 14. He walks out (of the hall) by the south (door), and puts it down on the south hip (of the high altar), with, ‘Ye (waters) are Indra and Agni’s share!’ for he takes it for all the gods, and Indra and Agni are all the gods. He takes it up again and puts it down in front of the lady (who, seated behind the GArhapatya, touches the water-jar). Walking round behind the lady he (again) takes it. 15- He walks out (of the hall by the east door), along the north side (of the altar), and puts down (the water) on the north hip (of the high altar), with, ‘Ye are Mitra and Varuza’s share!’ Let him not put it down in this way’, that is redundant, and no fitting conclusion is thus attained. Let him rather (here also) say, ‘Ye are Indra and Agni’s share!’ only thus there is nothing redundant, and so a fitting conclusion is obtained. 16. That (Vasativari water) is carried round for the sake of protection ; Agni is in front (of the sacrificial ground), and now that (water) moves about all round, repelling the evil spirits. He puts it 1 According to K&ty. VIII, 9, 16. 3 «Some put it down with this (formula), but let him not put it down so, for thus completeness is left behind (or, has a surplus, sampad rifyate).’ K4zva text. [26] Q 226 SATAPATHA-BRAHMANA, down in the Agnidhra (fire-house) with, ‘Ye are all the gods’ share!’ whereby he makes all the gods enter it. It isa desirable object (vara) to the dwellers (vasat), hence the name Vasattvart}, and verily he who knows this, becomes a desirable object to the dwellers.
3It isa desirable object (vara) to the dwellers (vasat), hence the name Vasattvart}, and verily he who knows this, becomes a desirable object to the dwellers. 17. Now there are here seven formulas; with four he takes (the water), with one he puts it down behind the Garhapatya, with one he carries it round, with one (he puts it down) in the Agnidhra,—this makes seven. For when the metres were produced from VA (speech), the one consisting of seven feet, the Sakvari, was the last (highest) of them ;—that completeness (he brings about): hence there are seven formulas. THE SOMA FEAST. Turirp BRAHMANA. A. PRATAR-ANUVAKA (MORNING-PRAYER) AND PREPARATORY CEREMONIES. 1. They (the priests) are wakened (towards morning). Having touched water?, they proceed together to the Agntdhra (fire-house) and take the portions of ghee (for the Savaniya animal offerings). Having taken the portions of ghee, they betake themselves (to the high altar). When they have deposited the ghee,— 1 Cf. Taitt. S. VI, 4, 2, ‘deva# ... abruvan, vasatu nu na idam iti, tad vasativariz4m vasativaritvam.’ * After performing their ablutions they have to perform the preliminary work and ceremonies, such as preparing the Gérhapatya, fetching and arranging the vessels, cleaning of spoons, &c. up to the depositing of the ghee, near the high altar. 111 KANDA, 9 ADHYAYA, 3 BRAHMANA, 5. 227 2. He (the Adhvaryu) takes down the king (Soma)!. Now this (earth) is a safe resting-place, and the birth-place of living beings; it is to this safe resting-place that he now takes him down; he spreads him thereon, produces him therefrom. 3. He takes him down between the shafts; for the cart is (a means of) the sacrifice, and thus alone he does not put him outside the sacrifice. He puts him on the pressing stones lying there with their heads (mukha, mouths)* towards each other ; for Soma is the nobility, and the stones are the clans (people); he thereby raises the nobility over the clan. And as to why they are lying with their heads together,—he thereby makes the clan of one head (or mouth) with, and uncontentious towards, the nobles; therefore they are lying with their heads towards each other. 4. He takes (Soma) down, with (V4g. S. VI, 25), ‘Thee for the heart, thee forthe mind!’ This he says for the (accomplishment of the) sacrificer’s wish, since it is with the heart and mind that the sacrificer entertains the wish for which he sacrifices; therefore he says, ‘ Thee for the heart, thee for the mind!’ 5. ‘Thee forthe sky, thee forthe sun!’ This, on the other hand, he says with a view to the world of the gods. When he says, ‘Thee for the sky, thee
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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