Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
112. For when the head of Yagzia (the sacrifice) was struck off, his sap, running, entered the waters ; that (sap) he fetched yesterday with the Vasativart water ; and he now goes for what sap of the sacrifice remains therein. 13. And when he offers that offering, he pours out (the ghee) towards that same sap of the sacrifice (in the water) and draws it to him. And, indeed, he pleases those deities to whom he offers that offering, and thus satisfied and pleased, they fit that sap of the sacrifice together ® for him. 14. He offers with, ‘May Agni, with his flame, hear my prayer;’ whereby he means to say, ‘ May he hear this prayer of mine, may he vouchsafe it to me;’—‘ May the waters and the Soma-bowls hear, the divine!’ whereby he means to say, ‘May the waters hear this (prayer) of mine, may they vouchsafe it to me.—‘ Hear me, ye stones, 1 Cf IV, 3, 2, 1 seq. * That is, when he recites the last verse, ‘Ushas hath appeared,’ &c. * Literally, ‘ Bend together (sam-nam),’ which refers to the ‘ bending together’ of the cups at the Aponaptrtya ceremony. 232 SATAPATHA-BRAHMANA. as knowing the sacrifice!’ whereby he means to say, ‘May the (pressing) stones hear this (prayer) of mine, may they vouchsafe it to me;’ and ‘as knowing the sacrifice, he says, because the stones are indeed knowing’. ‘May the divine Savitzz hear my prayer, Hail!’ whereby he means to say, ‘May the divine Savitvz hear this (prayer) of mine, may he vouchsafe it to me;’ for Savitzz is the impeller of the gods; impelled by him he goes for that sap of the sacrifice. . 15. Having then a second time taken ghee by four ladlings, he says, while going forth towards the north, ‘Summon the waters!’ whereby he means to say, ‘ Desire the waters, O Hotar!’ The reason why the Hotvz then recites? is this: by that 1 The text has rather to be construed, ‘Ye stones, hear (my prayer) as (of one) knowing the sacrifice.’
2is this: by that 1 The text has rather to be construed, ‘Ye stones, hear (my prayer) as (of one) knowing the sacrifice.’ ® While the Adhvaryu and assistants go to the water to fill the Ekadhana pitchers, the Hotr? recites the so-called Aponaptriya hymn (Rig-veda X, 30) to the waters, omitting verse twelve, which was already recited as the opening verse of the morning-prayer. The first verse is recited thrice, and the tenth verse is recited after the eleventh, while the priests are returning with the water. As soon as they are in sight, the Hotr7 recites verse 13, followed by Rig-veda V, 43,1; and (when the Ekadhanéa and Vasativari waters meet together, paragraph 29) Rig-veda II, 35, 3; and, in case some of the water is actually poured over into the Hotr?’s cup, I, 83, 2. When the water is brought to the Havirdhana, the Hotr? addresses the Adhvaryu as stated in paragraph 31; whereupon he pronounces a ‘nigada’ (for which see Ait. Br. II, 20; Asv. Sr. V,1,14-17), followed by Rig-veda I, 23,16; while the Ekadhana pitchers are carried past him. The water in the Maitravaruza cup and one third of both the Vasativari and Ekadhana water having been poured into the Adhavantya trough (standing on the northern cart), the pitchers with the remaining water are then deposited in their respective places behind the axle of the northern cart, whereupon the Hotr? recites the two remaining verses (14 and 15) of the Ill KANDA, 9 ADHYAYA, 3 BRAIIMANA, 21. 233 (oblation) he (the Adhvaryu) pours out (the ghee) towards that sap of the sacrifice (in the water), and draws it to him; and he (the Hotvz) then stands by those (Ekadhana pitchers) lest the evil spirits should injure them on the way. 16. He (the Adhvaryu) then gives directions, ‘Come hither, cup-bearer of the Maitravaruza! Nesh¢ar, lead up the wives! Ye bearers of the Ekadhana (cups), come hither! Agnidh, step over against the pit with the Vasativart water and the Hotvz's cup!’ this is a composite direction. 17. They walk northwards out (of the sacrificial ground)—by the back of the pit and the front side of the Agntdhra ; whereupon they proceed in the direction in which the water is. They go thither together with the wives. The reason why they go thither with the wives is this. 18. When the head of the sacrifice was struck off, its sap, running, entered the waters; those Gandharva Soma-wardens watched it. 19. The gods then said, ‘Those Gandharvas, surely, are a great danger to us here, how can we carry off the sap of the sacrifice to a place free from danger and injury ?’ 20. They said, ‘Well, the Gandharvas are fond of women; let us go together with the wives! The Gandharvas, surely, will hanker after the wives, and we shall carry off that sap of the sacrifice to a place free from danger and injury.’ 21. They went with the wives; the Gandharvas did indeed hanker after the wives, and they (the
3The Gandharvas, surely, will hanker after the wives, and we shall carry off that sap of the sacrifice to a place free from danger and injury.’ 21. They went with the wives; the Gandharvas did indeed hanker after the wives, and they (the Aponaptriya hymn, and sits down in front of the Soma, behind the northern door-post of the Havirdh4na (cart-shed). 234 SATAPATHA-BRAH MANA. gods) carried off that sap of the sacrifice to a place free front danger and injury. 22. And so does that (Adhvaryu) now go (to the water) with the wives; the Gandharvas hanker after the wives, and he carries off that sap of the sacrifice to a place free from danger and injury. 23. He offers (the ghee) upon the water ; for that sap of the sacrifice, indeed, draws near to that oblation, when offered ; it rises (to the surface) to meet it; and having thus brought it to light, he seizes it. 24. And again why he offers this oblation: he thereby pours out (ghee) towards that sap of the sacrifice, and draws it to him, and craves it of the waters. And, indeed, he pleases those deities towhom he offers that oblation, and thus satisfied and pleased they fit that sap of the sacrifice together for him. 25. He offers with (V4y. S. VI, 27), ‘Ye divine waters,—the son of waters;’ the waters are indeed divine, hence he says, ‘ Ye divine waters,— the son of waters; ‘That wave of yours, suitable for offering;’ whereby he means to say, ‘ That wave of yours which is suitable for the sacrifice;’ ‘Mighty, most grateful;’ by ‘mighty’ he means to say ‘ powerful,’ and by ‘most grateful’ he means to say ‘most sweet;’ ‘Give ye that unto those gods among the gods,’ in saying this he has craved it of them; ‘The drinkers of the pure (Soma) ;’ the pure, doubtless, is the truth ; in saying, ‘the drinkers (pa) of the pure,’ he means to say, ‘the defenders (pa) of the truth ;’ ‘Whose portion ye are, Hail!’ for this indeed is their portion. 26. Thereupon he makes that oblation (ghee) float away by means of the Maitravaruza’s cup, with (Vag. S. VI, 28), ‘Thou art furrowing!’ Even II KANDA, 9 ADHYAYA, 3 BRAHMANA, 29. 235 as a coal is consumed by Fire, so is that oblation consumed by that deity. Now that water, which is in the Maitravaruza’s cup, he will have to pour on the king (Soma); and ghee being a thunderbolt, and Soma seed, he makes (the ghee) float away lest he should injure that seed, Soma, by that thunderbolt, the ghee. 27. He then takes (water) with, ‘I draw thee up for the imperishableness of the ocean;;’ for the ocean is water; he thus confers imperishableness upon the waters; wherefore, in spite of so much food (and drink) being consumed, the waters are not diminished. Thereupon they draw (water in) the Ekadhana pitchers, and thereupon the vessels for washing the feet}.
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.
112. For when the head of Yagzia (the sacrifice) was struck off, his sap, running, entered the waters ; that (sap) he fetched yesterday with the Vasativart water ; and he now goes for what sap of the sacrifice remains therein. 13. And when he offers that offering, he pours out (the ghee) towards that same sap of the sacrifice (in the water) and draws it to him. And, indeed, he pleases those deities to whom he offers that offering, and thus satisfied and pleased, they fit that sap of the sacrifice together ® for him. 14. He offers with, ‘May Agni, with his flame, hear my prayer;’ whereby he means to say, ‘ May he hear this prayer of mine, may he vouchsafe it to me;’—‘ May the waters and the Soma-bowls hear, the divine!’ whereby he means to say, ‘May the waters hear this (prayer) of mine, may they vouchsafe it to me.—‘ Hear me, ye stones, 1 Cf IV, 3, 2, 1 seq. * That is, when he recites the last verse, ‘Ushas hath appeared,’ &c. * Literally, ‘ Bend together (sam-nam),’ which refers to the ‘ bending together’ of the cups at the Aponaptrtya ceremony. 232 SATAPATHA-BRAHMANA. as knowing the sacrifice!’ whereby he means to say, ‘May the (pressing) stones hear this (prayer) of mine, may they vouchsafe it to me;’ and ‘as knowing the sacrifice, he says, because the stones are indeed knowing’. ‘May the divine Savitzz hear my prayer, Hail!’ whereby he means to say, ‘May the divine Savitvz hear this (prayer) of mine, may he vouchsafe it to me;’ for Savitzz is the impeller of the gods; impelled by him he goes for that sap of the sacrifice. . 15. Having then a second time taken ghee by four ladlings, he says, while going forth towards the north, ‘Summon the waters!’ whereby he means to say, ‘ Desire the waters, O Hotar!’ The reason why the Hotvz then recites? is this: by that 1 The text has rather to be construed, ‘Ye stones, hear (my prayer) as (of one) knowing the sacrifice.’
2is this: by that 1 The text has rather to be construed, ‘Ye stones, hear (my prayer) as (of one) knowing the sacrifice.’ ® While the Adhvaryu and assistants go to the water to fill the Ekadhana pitchers, the Hotr? recites the so-called Aponaptriya hymn (Rig-veda X, 30) to the waters, omitting verse twelve, which was already recited as the opening verse of the morning-prayer. The first verse is recited thrice, and the tenth verse is recited after the eleventh, while the priests are returning with the water. As soon as they are in sight, the Hotr7 recites verse 13, followed by Rig-veda V, 43,1; and (when the Ekadhanéa and Vasativari waters meet together, paragraph 29) Rig-veda II, 35, 3; and, in case some of the water is actually poured over into the Hotr?’s cup, I, 83, 2. When the water is brought to the Havirdhana, the Hotr? addresses the Adhvaryu as stated in paragraph 31; whereupon he pronounces a ‘nigada’ (for which see Ait. Br. II, 20; Asv. Sr. V,1,14-17), followed by Rig-veda I, 23,16; while the Ekadhana pitchers are carried past him. The water in the Maitravaruza cup and one third of both the Vasativari and Ekadhana water having been poured into the Adhavantya trough (standing on the northern cart), the pitchers with the remaining water are then deposited in their respective places behind the axle of the northern cart, whereupon the Hotr? recites the two remaining verses (14 and 15) of the Ill KANDA, 9 ADHYAYA, 3 BRAIIMANA, 21. 233 (oblation) he (the Adhvaryu) pours out (the ghee) towards that sap of the sacrifice (in the water), and draws it to him; and he (the Hotvz) then stands by those (Ekadhana pitchers) lest the evil spirits should injure them on the way. 16. He (the Adhvaryu) then gives directions, ‘Come hither, cup-bearer of the Maitravaruza! Nesh¢ar, lead up the wives! Ye bearers of the Ekadhana (cups), come hither! Agnidh, step over against the pit with the Vasativart water and the Hotvz's cup!’ this is a composite direction. 17. They walk northwards out (of the sacrificial ground)—by the back of the pit and the front side of the Agntdhra ; whereupon they proceed in the direction in which the water is. They go thither together with the wives. The reason why they go thither with the wives is this. 18. When the head of the sacrifice was struck off, its sap, running, entered the waters; those Gandharva Soma-wardens watched it. 19. The gods then said, ‘Those Gandharvas, surely, are a great danger to us here, how can we carry off the sap of the sacrifice to a place free from danger and injury ?’ 20. They said, ‘Well, the Gandharvas are fond of women; let us go together with the wives! The Gandharvas, surely, will hanker after the wives, and we shall carry off that sap of the sacrifice to a place free from danger and injury.’ 21. They went with the wives; the Gandharvas did indeed hanker after the wives, and they (the
3The Gandharvas, surely, will hanker after the wives, and we shall carry off that sap of the sacrifice to a place free from danger and injury.’ 21. They went with the wives; the Gandharvas did indeed hanker after the wives, and they (the Aponaptriya hymn, and sits down in front of the Soma, behind the northern door-post of the Havirdh4na (cart-shed). 234 SATAPATHA-BRAH MANA. gods) carried off that sap of the sacrifice to a place free front danger and injury. 22. And so does that (Adhvaryu) now go (to the water) with the wives; the Gandharvas hanker after the wives, and he carries off that sap of the sacrifice to a place free from danger and injury. 23. He offers (the ghee) upon the water ; for that sap of the sacrifice, indeed, draws near to that oblation, when offered ; it rises (to the surface) to meet it; and having thus brought it to light, he seizes it. 24. And again why he offers this oblation: he thereby pours out (ghee) towards that sap of the sacrifice, and draws it to him, and craves it of the waters. And, indeed, he pleases those deities towhom he offers that oblation, and thus satisfied and pleased they fit that sap of the sacrifice together for him. 25. He offers with (V4y. S. VI, 27), ‘Ye divine waters,—the son of waters;’ the waters are indeed divine, hence he says, ‘ Ye divine waters,— the son of waters; ‘That wave of yours, suitable for offering;’ whereby he means to say, ‘ That wave of yours which is suitable for the sacrifice;’ ‘Mighty, most grateful;’ by ‘mighty’ he means to say ‘ powerful,’ and by ‘most grateful’ he means to say ‘most sweet;’ ‘Give ye that unto those gods among the gods,’ in saying this he has craved it of them; ‘The drinkers of the pure (Soma) ;’ the pure, doubtless, is the truth ; in saying, ‘the drinkers (pa) of the pure,’ he means to say, ‘the defenders (pa) of the truth ;’ ‘Whose portion ye are, Hail!’ for this indeed is their portion. 26. Thereupon he makes that oblation (ghee) float away by means of the Maitravaruza’s cup, with (Vag. S. VI, 28), ‘Thou art furrowing!’ Even II KANDA, 9 ADHYAYA, 3 BRAHMANA, 29. 235 as a coal is consumed by Fire, so is that oblation consumed by that deity. Now that water, which is in the Maitravaruza’s cup, he will have to pour on the king (Soma); and ghee being a thunderbolt, and Soma seed, he makes (the ghee) float away lest he should injure that seed, Soma, by that thunderbolt, the ghee. 27. He then takes (water) with, ‘I draw thee up for the imperishableness of the ocean;;’ for the ocean is water; he thus confers imperishableness upon the waters; wherefore, in spite of so much food (and drink) being consumed, the waters are not diminished. Thereupon they draw (water in) the Ekadhana pitchers, and thereupon the vessels for washing the feet}.
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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