Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Thereupon they draw (water in) the Ekadhana pitchers, and thereupon the vessels for washing the feet}. 28. The reason why he takes (water) with the Maitravaruza’s cup is this. When the sacrifice escaped from the gods, the gods endeavoured to call it up by means of (sacrificial) calls (praisha)? ; by means of the purorué (‘shining before’) formulas * they pleased it (pra-rofaya), and by the nivids they made (their wishes) known (ni-vid) to it. Therefore he takes (water) with the Maitravaruma’s cup. 29. They come back. The Agnidh takes up his position opposite to the pit with the Vasattvart water and the Hotr?’s cup. Close over the pit he 1 These are filled by the sacrificer’s wife, or, if there be more than one sacrificer (or, if the sacrificer have more than one wife), by all the wives, each having two vessels. For the use of this water, see note on IV, 4, 2, 18. 3 The praishas or sacrificial directions to the Hotr#, for the recitations of offering-formulas, are given by the Maitravaruza ; see p. 183, note 2. * See note on IV, 1, 3, 15; the nivids, part i, p. 114, note 2. 236 SATAPATHA-BRAHMANA. (the Adhvaryu) makes the Vasattvart water and the Maitravaruza’s cup touch one another, with, ‘Water hath united with water, plants with plants!’ the sap of the sacrifice which was fetched yesterday and that fetched to-day, both kinds he thereby mixes together. 30. Now some indeed pour (some of) the Vasativart water into the Maitr4varuza’s cup, and from the MaitrAvaruza’s cup (back) to the Vasattvart water, arguing, ‘ Thereby we mix together both the sap of the sacrifice which was fetched yesterday and that fetched to-day.’ But let him not do this; for when he pours (the water) together into the Adhavantya trough!, then both kinds of sap are mixed together. Thereupon he pours the Vasativart water into the Hotvz’s cup for the Nigrabhy4s*. And as to why he makes them touch one another close over the pit, it was from thence, forsooth, that the gods rose to heaven ; he thus makes the sacrificer look along the road to heaven. 31. They return (to the Havirdhana). The Hotv? asks him, ‘ Adhvaryu, hast thou gained the waters ?’ whereby he means to say, ‘Hast thou obtained the waters ?’ He replies to him, ‘Yea, they have yielded themselves!’ whereby he means to say, ‘I have obtained them and they have yielded to me.’ 32. And if it be an Agnish¢oma, and there be left a residue (of ghee poured together) in the prazarant 1 See p. 232, note 2 to paragraph 15. 2? Nigrabhy4a& is the technical name the Vasativari water in the Hotr:’s cup henceforth bears. It is handed to the sacrificer to carry to the Havirdhana; and is afterwards used for moistening the Soma plants (or, for being poured thereon) at the time of the ~ pressing. See III, 9, 4,14 seq. III KANDA, 9 ADHYAYA, 3 BRAHMANA, 34. 237
2It is handed to the sacrificer to carry to the Havirdhana; and is afterwards used for moistening the Soma plants (or, for being poured thereon) at the time of the ~ pressing. See III, 9, 4,14 seq. III KANDA, 9 ADHYAYA, 3 BRAHMANA, 34. 237 spoon sufficient for an oblation, let him offer that. But if it be not sufficient for an oblation, he takes another portion of ghee in four ladlings and offers it, with (Vag. S. VI, 29; Rig-veda I, 27, 7), ‘Whatever mortal thou favourest in battles, whomsoever thou speedest in the race, he winneth unfailing strength, Hail!’ He offers with (a prayer) to Agni, because the Agnish¢oma (‘ Agni’s praise’) means Agni; thus he establishes the Agnishtoma in Agni. [He offers] with (a verse) containing the word ‘ mortal,’ because the Agnish¢oma is of the same measure as man. Let him then offer in this manner, if it be an Agnish¢oma. 33. And if it be an Ukthya, let him touch the middle enclosing-stick,—there are three enclosingsticks and three recitations (uktha)!; and by means of them the sacrifice is there established. And if it be either an Atiratra or a Shodasin 2, let him neither make an oblation nor touch the middle enclosingstick ; having merely muttered (the above verse), let him silently betake himself (to the Havirdhana) and enter it*. In this way he duly distinguishes the forms of sacrifice from one another. 34. The Ekadhana pitchers are always of uneven number,—either three, or five, or seven, or nine, or eleven, or thirteen, or fifteen*. Now two and two 1 See note on IV, 4, 2, 18; Haug, Ait. Br., Transl. p. 251. * And if it be a Shodasin, or an Atirétra, or a Vagapeya. Kaava rec. See note on IV, 5, 3, 1. ® According to Katy. IX, 3, 20-21 he may, while muttering that verse, touch the front wreath at the Shodasin, and the side-mat at the AtirAtra. ‘ The original has,—either three, or five, or five, or seven, or seven, or nine, &c. The K4mva text, on the other hand, has merely,—either three, or five, or seven, or nine, or nineteen. 238 SATAPATHA-BRAHMANA. (an even number) means a productive pair; and the one that remains over, remains over for the sacrificer’s prosperity. And, moreover, that which remains over for the sacrificer’s prosperity is the common property (sa-dhana) of these (others); and because it is the common property of these, therefore they are called Ekadhana (having one as their common property). Fourtu BRAHMANA. B. Tue PrAtrawsavana, oR Morninc-PRressine. I. UpAssu-Grana. 1. Thereupon they sit down round the two pressboards'. He (the Adhvaryu) then ties a piece of gold to that (nameless finger). For twofold, verily, is this ; there is no third, namely, the truth and the untruth; the gods, forsooth, are the truth, and men are the untruth. And the gold has sprung from Agni’s seed: ‘With the truth I will touch the stalks, with the truth I will take hold of Soma,’ thus he thinks, and therefore he ties a piece of gold to that (ring-finger). 2. He then takes a press-stone®. Now those
3And the gold has sprung from Agni’s seed: ‘With the truth I will touch the stalks, with the truth I will take hold of Soma,’ thus he thinks, and therefore he ties a piece of gold to that (ring-finger). 2. He then takes a press-stone®. Now those 1 The Adhvaryu and sacrificer sit north of them, looking towards the south; and the assistants of the former—viz. the Pratiprasthatr?, Nesh/rz, and Unnetr:—on the south side, looking northwards. The press-boards were laid down on the ‘sound-holes,’ under the fore-part of the southern Soma-cart, and the pressing-skin was spread over them; see III, 5, 4, 22-23. The UdgAtrzs, or chanters, are seated behind the carts. 3 Viz. the up4msusavana, or ‘low-voiced pressing (stone), (see paragraph 6,) with which the Soma for the Up4msu libation (or cup, graha) is pressed. Ill KANDA, 9 ADHYAYA, 4 BRAHMANA, 5. 239 press-stones are of rock, and Soma is a god—for Soma was in the sky, Soma was Vvitra; those mountains, those rocks are his body—he thus perfects him by means of his body, makes him whole ; therefore they are of rock. Moreover, in pressing him they slay him, they slay him by means of that (stone, Soma’s own body); thus he rises from thence, thus he lives; therefore the press-stones are of rock. 3. He takes it with (V4g. S. VI, 30), ‘At the impulse of the divine Savitrz I take thee with the arms of the Asvins, with the hands of Padshan; thou art a giver!’ For Savitvd is the impeller of the gods; thus he takes it, impelled by Savitvz. ‘With the arms of the Asvins,’ he says,— the Asvins are the Adhvaryus (of the gods): with their arms he thus takes it, not with his own. ‘With the hands of Pfdshan,’ he says,—Pdshan is the distributor of portions: with his hands he thus takes it, not with his own. Moreover, that (stone) is a thunderbolt, and no man can hold it: by means of those deities he takes it. 4. ‘I take thee: thou art a giver,’ he says; for when they press him by means of that (stone), then there is an oblation ; and when he offers an oblation, then he gives sacrificial gifts,—thus, then, that (stone) gives twofold, oblations and sacrificial gifts; wherefore he says, ‘ Thou art a giver. 5. ‘Perform thou this deep cult!’ Cult means sacrifice; he thereby means to say, ‘ Perform thou this great sacrifice !'"—‘well-gotten for Indra;’ by ‘well-gotten’ he means to say, ‘ well-produced ;’ and Indra is the deity of the sacrifice, wherefore he says, ‘for Indra ;\—‘ by the most excellent bolt,’ 240 SATAPATHA-BRAHMANA.
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.
1Thereupon they draw (water in) the Ekadhana pitchers, and thereupon the vessels for washing the feet}. 28. The reason why he takes (water) with the Maitravaruza’s cup is this. When the sacrifice escaped from the gods, the gods endeavoured to call it up by means of (sacrificial) calls (praisha)? ; by means of the purorué (‘shining before’) formulas * they pleased it (pra-rofaya), and by the nivids they made (their wishes) known (ni-vid) to it. Therefore he takes (water) with the Maitravaruma’s cup. 29. They come back. The Agnidh takes up his position opposite to the pit with the Vasattvart water and the Hotr?’s cup. Close over the pit he 1 These are filled by the sacrificer’s wife, or, if there be more than one sacrificer (or, if the sacrificer have more than one wife), by all the wives, each having two vessels. For the use of this water, see note on IV, 4, 2, 18. 3 The praishas or sacrificial directions to the Hotr#, for the recitations of offering-formulas, are given by the Maitravaruza ; see p. 183, note 2. * See note on IV, 1, 3, 15; the nivids, part i, p. 114, note 2. 236 SATAPATHA-BRAHMANA. (the Adhvaryu) makes the Vasattvart water and the Maitravaruza’s cup touch one another, with, ‘Water hath united with water, plants with plants!’ the sap of the sacrifice which was fetched yesterday and that fetched to-day, both kinds he thereby mixes together. 30. Now some indeed pour (some of) the Vasativart water into the Maitr4varuza’s cup, and from the MaitrAvaruza’s cup (back) to the Vasattvart water, arguing, ‘ Thereby we mix together both the sap of the sacrifice which was fetched yesterday and that fetched to-day.’ But let him not do this; for when he pours (the water) together into the Adhavantya trough!, then both kinds of sap are mixed together. Thereupon he pours the Vasativart water into the Hotvz’s cup for the Nigrabhy4s*. And as to why he makes them touch one another close over the pit, it was from thence, forsooth, that the gods rose to heaven ; he thus makes the sacrificer look along the road to heaven. 31. They return (to the Havirdhana). The Hotv? asks him, ‘ Adhvaryu, hast thou gained the waters ?’ whereby he means to say, ‘Hast thou obtained the waters ?’ He replies to him, ‘Yea, they have yielded themselves!’ whereby he means to say, ‘I have obtained them and they have yielded to me.’ 32. And if it be an Agnish¢oma, and there be left a residue (of ghee poured together) in the prazarant 1 See p. 232, note 2 to paragraph 15. 2? Nigrabhy4a& is the technical name the Vasativari water in the Hotr:’s cup henceforth bears. It is handed to the sacrificer to carry to the Havirdhana; and is afterwards used for moistening the Soma plants (or, for being poured thereon) at the time of the ~ pressing. See III, 9, 4,14 seq. III KANDA, 9 ADHYAYA, 3 BRAHMANA, 34. 237
2It is handed to the sacrificer to carry to the Havirdhana; and is afterwards used for moistening the Soma plants (or, for being poured thereon) at the time of the ~ pressing. See III, 9, 4,14 seq. III KANDA, 9 ADHYAYA, 3 BRAHMANA, 34. 237 spoon sufficient for an oblation, let him offer that. But if it be not sufficient for an oblation, he takes another portion of ghee in four ladlings and offers it, with (Vag. S. VI, 29; Rig-veda I, 27, 7), ‘Whatever mortal thou favourest in battles, whomsoever thou speedest in the race, he winneth unfailing strength, Hail!’ He offers with (a prayer) to Agni, because the Agnish¢oma (‘ Agni’s praise’) means Agni; thus he establishes the Agnishtoma in Agni. [He offers] with (a verse) containing the word ‘ mortal,’ because the Agnish¢oma is of the same measure as man. Let him then offer in this manner, if it be an Agnish¢oma. 33. And if it be an Ukthya, let him touch the middle enclosing-stick,—there are three enclosingsticks and three recitations (uktha)!; and by means of them the sacrifice is there established. And if it be either an Atiratra or a Shodasin 2, let him neither make an oblation nor touch the middle enclosingstick ; having merely muttered (the above verse), let him silently betake himself (to the Havirdhana) and enter it*. In this way he duly distinguishes the forms of sacrifice from one another. 34. The Ekadhana pitchers are always of uneven number,—either three, or five, or seven, or nine, or eleven, or thirteen, or fifteen*. Now two and two 1 See note on IV, 4, 2, 18; Haug, Ait. Br., Transl. p. 251. * And if it be a Shodasin, or an Atirétra, or a Vagapeya. Kaava rec. See note on IV, 5, 3, 1. ® According to Katy. IX, 3, 20-21 he may, while muttering that verse, touch the front wreath at the Shodasin, and the side-mat at the AtirAtra. ‘ The original has,—either three, or five, or five, or seven, or seven, or nine, &c. The K4mva text, on the other hand, has merely,—either three, or five, or seven, or nine, or nineteen. 238 SATAPATHA-BRAHMANA. (an even number) means a productive pair; and the one that remains over, remains over for the sacrificer’s prosperity. And, moreover, that which remains over for the sacrificer’s prosperity is the common property (sa-dhana) of these (others); and because it is the common property of these, therefore they are called Ekadhana (having one as their common property). Fourtu BRAHMANA. B. Tue PrAtrawsavana, oR Morninc-PRressine. I. UpAssu-Grana. 1. Thereupon they sit down round the two pressboards'. He (the Adhvaryu) then ties a piece of gold to that (nameless finger). For twofold, verily, is this ; there is no third, namely, the truth and the untruth; the gods, forsooth, are the truth, and men are the untruth. And the gold has sprung from Agni’s seed: ‘With the truth I will touch the stalks, with the truth I will take hold of Soma,’ thus he thinks, and therefore he ties a piece of gold to that (ring-finger). 2. He then takes a press-stone®. Now those
3And the gold has sprung from Agni’s seed: ‘With the truth I will touch the stalks, with the truth I will take hold of Soma,’ thus he thinks, and therefore he ties a piece of gold to that (ring-finger). 2. He then takes a press-stone®. Now those 1 The Adhvaryu and sacrificer sit north of them, looking towards the south; and the assistants of the former—viz. the Pratiprasthatr?, Nesh/rz, and Unnetr:—on the south side, looking northwards. The press-boards were laid down on the ‘sound-holes,’ under the fore-part of the southern Soma-cart, and the pressing-skin was spread over them; see III, 5, 4, 22-23. The UdgAtrzs, or chanters, are seated behind the carts. 3 Viz. the up4msusavana, or ‘low-voiced pressing (stone), (see paragraph 6,) with which the Soma for the Up4msu libation (or cup, graha) is pressed. Ill KANDA, 9 ADHYAYA, 4 BRAHMANA, 5. 239 press-stones are of rock, and Soma is a god—for Soma was in the sky, Soma was Vvitra; those mountains, those rocks are his body—he thus perfects him by means of his body, makes him whole ; therefore they are of rock. Moreover, in pressing him they slay him, they slay him by means of that (stone, Soma’s own body); thus he rises from thence, thus he lives; therefore the press-stones are of rock. 3. He takes it with (V4g. S. VI, 30), ‘At the impulse of the divine Savitrz I take thee with the arms of the Asvins, with the hands of Padshan; thou art a giver!’ For Savitvd is the impeller of the gods; thus he takes it, impelled by Savitvz. ‘With the arms of the Asvins,’ he says,— the Asvins are the Adhvaryus (of the gods): with their arms he thus takes it, not with his own. ‘With the hands of Pfdshan,’ he says,—Pdshan is the distributor of portions: with his hands he thus takes it, not with his own. Moreover, that (stone) is a thunderbolt, and no man can hold it: by means of those deities he takes it. 4. ‘I take thee: thou art a giver,’ he says; for when they press him by means of that (stone), then there is an oblation ; and when he offers an oblation, then he gives sacrificial gifts,—thus, then, that (stone) gives twofold, oblations and sacrificial gifts; wherefore he says, ‘ Thou art a giver. 5. ‘Perform thou this deep cult!’ Cult means sacrifice; he thereby means to say, ‘ Perform thou this great sacrifice !'"—‘well-gotten for Indra;’ by ‘well-gotten’ he means to say, ‘ well-produced ;’ and Indra is the deity of the sacrifice, wherefore he says, ‘for Indra ;\—‘ by the most excellent bolt,’ 240 SATAPATHA-BRAHMANA.
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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