Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1* The pressing of the Upamsu-graha—also called the ‘small’ pressing, distinguished from the ‘great pressing’ (mah4bhishava) for the subsequent cups or libations (graha)— consists of three turns of eight, eleven, and twelve single beatings respectively. Before each turn Nigrabhy4 water is poured upon the Soma plants by the sacrificer from the Hotrz’s cup. After each turn of pressing the Adhvaryu throws the completely-pressed stalks into the cup, and when they have become thoroughly soaked, he presses them out and takes them out again ; this being the ‘ gathering together ’ teferred to above. At the same time he mutters the Nigrabha formula (paragraph 21) ; after which the pressed-out juice, absorbed by the water, is poured into the Upamsu vessel in the following manner. Before the pressing the Pratiprasthatr? had taken six Soma-stalks, and put two each between the fingers of his left hand. After each turn of pressing he takes the Upamsu vessel with his tight hand and holds one pair of the Soma-stalks over it (or, according to others, all six at the same time), through which (as through II KANDA, 9 ADHYAYA, 4 BRAHMANA, 21. 245 four times he performs the Nigrabha,—this makes ten, for of ten syllables consists the virag, and Soma is of virag nature: therefore he completes (the ceremony) in ten times. 20. Then as to why he performs the Nigrabha. Now when he (Soma) first became sacrificial food for the gods, he set his heart on those (four) regions, thinking, ‘Could I but consort with those regions as my mate, my loved resort!’ By performing the Nigrabha, the gods then made him consort with the regions as his mate, his loved resort; and in like manner does this (sacrificer) now, by performing the Nigrabha, make him (Soma) consort with those regions as his mate, his loved resort. 21. He performs with (Vag. S. VI, 36), ‘From east, from west, from north, from south—from every side may the regions resort to thee!’ whereby he makes him consort with the regions as his mate, his loved resort. ‘O mother, satisfy (him)! may the noble meet together!!’ A mother a strainer) the Adhvaryu then pours the Soma-juice from the pressing-skin into the vessel. After the third turn the pressing-stone itself is put into the Hotrz’s cup, either with or without the muttering of the Nigraébha formula. According to the commentary on Katy. IX, 4, 27, the Soma-juice is transferred from the skin to the Upamsu cup, by the straining-cloth being made to imbibe the juice and then being pressed out so as to trickle down through’ the plants between the Pratiprasthatr:’s fingers. The description given by Haug, Ait. Br., Transl. p. 489, is somewhat different.
2The description given by Haug, Ait. Br., Transl. p. 489, is somewhat different. 1 The interpretation of this formula is very doubtful. The author evidently takes ‘ariZ’ as nom. plur. of ‘ari’( = 4rya); but it does not appear how he takes ‘nishpara,’ while Mahidhara explains it by ‘pfiraya (give him, Soma, his fill)’ The St. Petersburg Dict. suggests that ‘nishpara’ may mean ‘come out!’ and that ‘arth’ seems to be a nom. sing. here. I take the last part of the formula to mean, ‘May he (Soma) win (or, perhaps, join) the longing (waters)!’ 246 SATAPATHA-BRAHMANA. (amba) is a woman, and the regions (dis, fem.) are women: therefore he says,‘O mother, satisfy (him)!— May the noble meet together!’ The noble doubtless means people (creatures, offspring): he thus means to say, ‘May the people live in harmony with each other!’ Even the people that are far away (from each other) live in harmony with each other: therefore he says, ‘ May the noble meet together.’ 22. Now as to why he is called Soma. When he first became sacrificial food for the gods, he thought within him, ‘I must not become sacrificial food for the gods with my whole self!’ That form of his which was most pleasing he accordingly put aside. Thereupon the gods were victorious; they said, ‘Draw that unto thee, for therewith shalt thou become our food!’ He drew it to him even from afar, saying, verily, that is mine own (sv4 me): hence he was called Soma. 23. Then as to why he is called Yaga (sacrifice). Now, when they press him, they slay him; and when they spread him’, they cause him to be born. He is born in being spread along, he is born moving (yan gayate): hence yan-ga, for ‘ yafiga,’ they say, is the same as ‘ yagza.’ 24. Also this speech did he then utter (Vag. S. some of the Nigraébhy4 water being poured on the Soma at each turn of pressing; and small stalks of Soma being, besides, thrown into the Hotré’s cup containing that water. As to the first part of the formula, it may perhaps mean, ‘ Well, pour out (or, pour forth, intrans.).’ Professor Ludwig, Rig-veda IV, p. xvi, thinks that ‘ nishpara’ is a correction of the Taitt. reading ‘nishvara,’ which Sayana interprets, ‘O mother (Soma), come out (from the stalks, in the form of juice), and according to the Sftra quoted by him, the sacrificer is at the same time to think of the wife he loves. * That is, when they perform the Soma-sacrifice. lll KANDA, 9 ADHYAYA, 4 BRAHMANA, 25. 247 VI, 37; Rig-veda I, 84, 19),‘ Verily thou, a god, shalt extol the mortal, O most mighty! than thee there is no other giver of joy, O lord! unto thee do I speak this word, O Indra!’ For it was indeed as a mortal that he uttered this, ‘Thou alone wilt produce (me) from here, no other but thee !’
3than thee there is no other giver of joy, O lord! unto thee do I speak this word, O Indra!’ For it was indeed as a mortal that he uttered this, ‘Thou alone wilt produce (me) from here, no other but thee !’ 25. And from the Nigrabhy4 water they draw the several grahas (cups or libations of Soma). For it was the waters that slew Vvztra, and in virtue of this prowess they flow; and it is from flowing water that he takes the Vasattvart water, and from the Vasativart the Nigrabhy4é water ; and from the Nigrabhya water the several grahas are drawn. In virtue of that prowess, then, the grahas are drawn from the Hotv?’s cup. Now the Hotz means the Azk (fem.), a woman; and from woman creatures are born here on earth: hence he makes him (Soma) to be born from that woman, the Azk, the Hotz; wherefore (he takes the grahas) from the Hotv7’s cup. 1 This is the traditional meaning (sukhayitrs’) assigned to mardayitr# (the merciful, comforter); but it is not quite clear how the author of the Brahmaaa interprets it. 248 SATAPATHA-BRAHMANA. FOURTH KANDA. First ApuyAya. First BRAHMANA. 1. The Upamsu (graha), forsooth, is the outbreathing of the Sacrifice!, the Up4msu-savana (press-stone) the through-breathing, and the Antaryma (graha) the in-breathing. 2. Now as to why it is called Up4msu. There is a graha called Amsu?, that is Pragdpati: his outbreathing is this (graha); and because it is his outbreathing, therefore it is called Upamsu. 3. This (graha) he draws without a strainer®: whereby he puts the out-breathing into him as one tending away from him, and thus this forward-tending out-breathing of his streams forth from him. He purifies it with sprigs of Soma, thinking ‘it shall be pure.’ He purifies it with six (sprigs), for there are six seasons: it is by means of the seasons that he thus purifies it. 4. As to this they say, ‘When he purifies the Upamsu by means of sprigs, and all (other) Soma- 1 That is, the sacrificial man, or the sacrifice personified in Soma and the sacrificer. * Lit. ‘the Soma-plant, hence the (Soma)-sacrifice itself, or Pragapati. See IV, 6, 1, 1 seq. * Bahishpavitrat, lit. from (a vessel, or Soma) having the strainer outside (away from) it. While no proper strainer is used for the Upamsu-graha, the Soma-juice being poured through Soma-plants (see p. 244, note 2); at the great pressing it is passed through a fringed straining-cloth (dasdpavitra) spread over the Drozakalasa (the largest of the three Soma-troughs, the others being the Adhavaniya and Patabhrit). See IV, 1, 2, 3. IV KANDA, 1 ADHYAYA, I BRAHMANA, 8. 249 draughts are purified by means of a strainer, whereby, then, do its sprigs become pure ?’ 5. He throws them down again (on the unpressed plants) with (Vag. S. VII, 2), ‘What inviolable, quickening name is thine, to that Soma of thine, O Soma, be Hail!’ Thus his sprigs become purified by means of the Svaha (‘ Hail!’). But this graha means everything, for it is the type of all the pressings },
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* The pressing of the Upamsu-graha—also called the ‘small’ pressing, distinguished from the ‘great pressing’ (mah4bhishava) for the subsequent cups or libations (graha)— consists of three turns of eight, eleven, and twelve single beatings respectively. Before each turn Nigrabhy4 water is poured upon the Soma plants by the sacrificer from the Hotrz’s cup. After each turn of pressing the Adhvaryu throws the completely-pressed stalks into the cup, and when they have become thoroughly soaked, he presses them out and takes them out again ; this being the ‘ gathering together ’ teferred to above. At the same time he mutters the Nigrabha formula (paragraph 21) ; after which the pressed-out juice, absorbed by the water, is poured into the Upamsu vessel in the following manner. Before the pressing the Pratiprasthatr? had taken six Soma-stalks, and put two each between the fingers of his left hand. After each turn of pressing he takes the Upamsu vessel with his tight hand and holds one pair of the Soma-stalks over it (or, according to others, all six at the same time), through which (as through II KANDA, 9 ADHYAYA, 4 BRAHMANA, 21. 245 four times he performs the Nigrabha,—this makes ten, for of ten syllables consists the virag, and Soma is of virag nature: therefore he completes (the ceremony) in ten times. 20. Then as to why he performs the Nigrabha. Now when he (Soma) first became sacrificial food for the gods, he set his heart on those (four) regions, thinking, ‘Could I but consort with those regions as my mate, my loved resort!’ By performing the Nigrabha, the gods then made him consort with the regions as his mate, his loved resort; and in like manner does this (sacrificer) now, by performing the Nigrabha, make him (Soma) consort with those regions as his mate, his loved resort. 21. He performs with (Vag. S. VI, 36), ‘From east, from west, from north, from south—from every side may the regions resort to thee!’ whereby he makes him consort with the regions as his mate, his loved resort. ‘O mother, satisfy (him)! may the noble meet together!!’ A mother a strainer) the Adhvaryu then pours the Soma-juice from the pressing-skin into the vessel. After the third turn the pressing-stone itself is put into the Hotrz’s cup, either with or without the muttering of the Nigraébha formula. According to the commentary on Katy. IX, 4, 27, the Soma-juice is transferred from the skin to the Upamsu cup, by the straining-cloth being made to imbibe the juice and then being pressed out so as to trickle down through’ the plants between the Pratiprasthatr:’s fingers. The description given by Haug, Ait. Br., Transl. p. 489, is somewhat different.
2The description given by Haug, Ait. Br., Transl. p. 489, is somewhat different. 1 The interpretation of this formula is very doubtful. The author evidently takes ‘ariZ’ as nom. plur. of ‘ari’( = 4rya); but it does not appear how he takes ‘nishpara,’ while Mahidhara explains it by ‘pfiraya (give him, Soma, his fill)’ The St. Petersburg Dict. suggests that ‘nishpara’ may mean ‘come out!’ and that ‘arth’ seems to be a nom. sing. here. I take the last part of the formula to mean, ‘May he (Soma) win (or, perhaps, join) the longing (waters)!’ 246 SATAPATHA-BRAHMANA. (amba) is a woman, and the regions (dis, fem.) are women: therefore he says,‘O mother, satisfy (him)!— May the noble meet together!’ The noble doubtless means people (creatures, offspring): he thus means to say, ‘May the people live in harmony with each other!’ Even the people that are far away (from each other) live in harmony with each other: therefore he says, ‘ May the noble meet together.’ 22. Now as to why he is called Soma. When he first became sacrificial food for the gods, he thought within him, ‘I must not become sacrificial food for the gods with my whole self!’ That form of his which was most pleasing he accordingly put aside. Thereupon the gods were victorious; they said, ‘Draw that unto thee, for therewith shalt thou become our food!’ He drew it to him even from afar, saying, verily, that is mine own (sv4 me): hence he was called Soma. 23. Then as to why he is called Yaga (sacrifice). Now, when they press him, they slay him; and when they spread him’, they cause him to be born. He is born in being spread along, he is born moving (yan gayate): hence yan-ga, for ‘ yafiga,’ they say, is the same as ‘ yagza.’ 24. Also this speech did he then utter (Vag. S. some of the Nigraébhy4 water being poured on the Soma at each turn of pressing; and small stalks of Soma being, besides, thrown into the Hotré’s cup containing that water. As to the first part of the formula, it may perhaps mean, ‘ Well, pour out (or, pour forth, intrans.).’ Professor Ludwig, Rig-veda IV, p. xvi, thinks that ‘ nishpara’ is a correction of the Taitt. reading ‘nishvara,’ which Sayana interprets, ‘O mother (Soma), come out (from the stalks, in the form of juice), and according to the Sftra quoted by him, the sacrificer is at the same time to think of the wife he loves. * That is, when they perform the Soma-sacrifice. lll KANDA, 9 ADHYAYA, 4 BRAHMANA, 25. 247 VI, 37; Rig-veda I, 84, 19),‘ Verily thou, a god, shalt extol the mortal, O most mighty! than thee there is no other giver of joy, O lord! unto thee do I speak this word, O Indra!’ For it was indeed as a mortal that he uttered this, ‘Thou alone wilt produce (me) from here, no other but thee !’
3than thee there is no other giver of joy, O lord! unto thee do I speak this word, O Indra!’ For it was indeed as a mortal that he uttered this, ‘Thou alone wilt produce (me) from here, no other but thee !’ 25. And from the Nigrabhy4 water they draw the several grahas (cups or libations of Soma). For it was the waters that slew Vvztra, and in virtue of this prowess they flow; and it is from flowing water that he takes the Vasattvart water, and from the Vasativart the Nigrabhy4é water ; and from the Nigrabhya water the several grahas are drawn. In virtue of that prowess, then, the grahas are drawn from the Hotv?’s cup. Now the Hotz means the Azk (fem.), a woman; and from woman creatures are born here on earth: hence he makes him (Soma) to be born from that woman, the Azk, the Hotz; wherefore (he takes the grahas) from the Hotv7’s cup. 1 This is the traditional meaning (sukhayitrs’) assigned to mardayitr# (the merciful, comforter); but it is not quite clear how the author of the Brahmaaa interprets it. 248 SATAPATHA-BRAHMANA. FOURTH KANDA. First ApuyAya. First BRAHMANA. 1. The Upamsu (graha), forsooth, is the outbreathing of the Sacrifice!, the Up4msu-savana (press-stone) the through-breathing, and the Antaryma (graha) the in-breathing. 2. Now as to why it is called Up4msu. There is a graha called Amsu?, that is Pragdpati: his outbreathing is this (graha); and because it is his outbreathing, therefore it is called Upamsu. 3. This (graha) he draws without a strainer®: whereby he puts the out-breathing into him as one tending away from him, and thus this forward-tending out-breathing of his streams forth from him. He purifies it with sprigs of Soma, thinking ‘it shall be pure.’ He purifies it with six (sprigs), for there are six seasons: it is by means of the seasons that he thus purifies it. 4. As to this they say, ‘When he purifies the Upamsu by means of sprigs, and all (other) Soma- 1 That is, the sacrificial man, or the sacrifice personified in Soma and the sacrificer. * Lit. ‘the Soma-plant, hence the (Soma)-sacrifice itself, or Pragapati. See IV, 6, 1, 1 seq. * Bahishpavitrat, lit. from (a vessel, or Soma) having the strainer outside (away from) it. While no proper strainer is used for the Upamsu-graha, the Soma-juice being poured through Soma-plants (see p. 244, note 2); at the great pressing it is passed through a fringed straining-cloth (dasdpavitra) spread over the Drozakalasa (the largest of the three Soma-troughs, the others being the Adhavaniya and Patabhrit). See IV, 1, 2, 3. IV KANDA, 1 ADHYAYA, I BRAHMANA, 8. 249 draughts are purified by means of a strainer, whereby, then, do its sprigs become pure ?’ 5. He throws them down again (on the unpressed plants) with (Vag. S. VII, 2), ‘What inviolable, quickening name is thine, to that Soma of thine, O Soma, be Hail!’ Thus his sprigs become purified by means of the Svaha (‘ Hail!’). But this graha means everything, for it is the type of all the pressings },
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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