Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1S. 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 }, 6. Now, once on a time, the gods, while performing sacrifice, were afraid of an attack from the Asura- Rakshas. They said, ‘Let us completely establish the sacrifice: if the Asura-Rakshas should then attack us, our sacrifice will at least be completely established.’ 7. Even at the morning Soma-feast they then completely established the entire sacrifice ?,—at this same (upa4msu) graha by means of the Yagus; at the first chant (stotra) by means of the SAman; and at the first recitation (sastra) by means of the Azk: with that sacrifice thus completely established they subsequently worshipped. And in like manner does this sacrifice now become completely established,— by means of the Yagus at this same graha; by means of the Saman at the first chant; and by means of the Ark at the first recitation ; and with this sacrifice thus completely established he subsequently worships. 8. He presses (the Soma) eight times ; for of eight ? Viz. inasmuch as the Upamsu-graha is obtained by three turns of pressing, and each of the three Savanas (pressings, Soma-feasts) consists of three rounds of pressing of three turns each. See p. 256, note I. * Cf. Taitt. S. VI, 4, 5, where this theory (divested of its legendary form) is ascribed to Aruna Aupavesi. 250 SATAPATHA-BRAHMANA. syllables consists the Gayatri, and the morning Somafeast belongs to the Gdyatrt; thus this (first turn of pressing) is made to be the morning Soma-feast. 9. He draws (the juice of the first turn of pressing into the cup) with (V4g. S. VII, 1), ‘Grow thou pure for Vakaspati!’ for Vaéaspati (lord of speech) is the out-breathing, and this (Up4msu) graha is the out-breathing: hence he says, ‘Grow thou pure for Vakaspati!’—‘ purified by the hands with the sprigs of the bull;’ for he purifies it with sprigs of Soma: hence he says, ‘with the sprigs of the bull;’ and ‘ purified by the hands (gabhasti-pfta’),’ he says ; for—‘ gabhasti’ being the same as ‘ pani’ (hand)—he indeed purifies it with his hands. to. He then presses eleven times; for of eleven syllables consists the Trish¢ubh, and the midday Soma-feast belongs to the Trish¢ubh: thus this (second turn of pressing) is made to be the midday Soma-feast. . 11. He draws (the juice into the cup) with, ‘Grow thou pure, a god, for the gods—;’ for he (Soma) is indeed a god, and for the gods he becomes pure; —‘whose portion thou art;’ for he indeed is their portion. 12. He then presses twelve times; for of twelve syllables consists the Gagati, and the evening Somafeast belongs to the Gagati: thus this (third turn of pressing) is made to be the evening Soma-feast.
212. He then presses twelve times; for of twelve syllables consists the Gagati, and the evening Somafeast belongs to the Gagati: thus this (third turn of pressing) is made to be the evening Soma-feast. 1 S4yana, on Taitt. S. I, 4, 2, interprets it, ‘Having been purified by the ray of the sun (while growing in the forest), do thou now become pure for the gods through the sprigs of the bull!’ Cf, however, Taitt. S. VI, 4, 5, ‘gabhastina hy enam pavayati,’ where ‘ gabhasti’ would seem to be taken in the sense of ‘hand’ (? the forked one). See p. 244, note 2. IV KANDA, I ADHYAYA, I BRAHMANA, 17. 251 13. He draws (the juice) with, ‘Make thou our draughts sweet!’ whereby he imbues him (Soma) with sap, and renders him palatable for the gods: hence, when slain, he does not become putrid’. And when he offers (that graha) he thereby completely establishes him. 14. ‘For one desirous of spiritual lustre (brahmavarkasa) he should press eight times at each (turn),’ so they say;—for of eight syllables consists the GAyatrt, and the Gayatrt is the Brahman: he indeed becomes endowed with spiritual lustre. 15. Thus the pressing amounts to twenty-four times (of beating). Now there are twenty-four halfmoons in the year; and Prag&pati (the lord of creatures) is the year, and the sacrifice is Pragdpati : thus as great as the sacrifice is, as great as is its measure, so great he thereby establishes it. 16. ‘For one desirous of cattle he should press five times at each (turn), so they say ;—the cattle (animal victims) consist of five parts : he indeed gains cattle; and there are five seasons in the year; and Pragdpati is the year, and the sacrifice is Pragdpati : thus as great as the sacrifice is, as great as is its measure, so great he thereby establishes it. This, however, is mere speculation : it is the other (manner) which is practised. 17. Having drawn the graha, he wipes (the vessel) all round, lest any (Soma-juice) should trickle down. He does not deposit it; for this is his out-breathing, whence this out-breathing passes unceasingly. Should he, however, desire to exorcise, he may 1 The Kava text adds, ‘ while whosoever else is slain becomes putrid.’ 252 SATAPATHA-BRAHMANA. deposit it! with, ‘I put thee down, the out-breathing of N. N.!’ Thus, forsooth, inasmuch as he (the Adhvaryu) does not quit his hold of it, it is not again in that (enemy); and thus both the Adhvaryu and the Sacrificer live long. 18. Or he may merely cover (the vessel by his hand) with, ‘I shut thee off, the out-breathing of N. N.!’ Thus, forsooth, inasmuch as he does not deposit it, it is not again in that enemy; and thus he does not disorder the vital airs.
318. Or he may merely cover (the vessel by his hand) with, ‘I shut thee off, the out-breathing of N. N.!’ Thus, forsooth, inasmuch as he does not deposit it, it is not again in that enemy; and thus he does not disorder the vital airs. 19. While he is still inside (the Havirdhdna) he utters ‘Hail!’ For the gods were afraid lest the Asura-Rakshas should destroy what part of this graha was previous to the offering. They offered it (symbolically) by means of the Svdh4, while they were still inside (the cart-shed), and what was thus offered they afterwards offered up in the fire. And in like manner does he now offer it up by means of the Svaha, while he is still inside, and what has thus been offered he afterwards offers up in the fire. 20. He then walks out (of the Havirdhdna) with, ‘I walk along the wide air®’ For along the air ? That is, he may set it down on the khara.for a moment without quitting his hold of it. While the subsequent cups of Soma are deposited in their respective places after they have been drawn, the Upamsu and Antaryama are offered immediately. ® With the Taittiriyas the order of proceeding is somewhat different: The Adhvaryu pours the Soma through the Soma-plants into the Up4msu cup after each turn of pressing, with, ‘Become pure for Vakaspati, O courser!’—‘ The bull purified by the hand with the plants of the bull!’—‘ Thou, a god, art a purifier of the gods whose share thou art: thee, to them!’ respectively. He then takes the cup from the Pratiprasthatr? with, ‘Thou art self-made!’ eyes it with, ‘ Make our drinks sweet ;’ and wipes it clean upwards with, ‘Thee for all powers, divine and earthly!’ He then rises with, ‘May the mind obtain thee!’ steps to the Ahavaniya with, ‘I move IV KANDA, I ADIYAY.A, I BRAHMANA, 22. 253 the Rakshas roams rootless and unfettered on both sides, even as man here roams along the air, rootless and unfettered on both sides!; and, that formula being the Brahman (prayer), a slayer of the Rakshas, he, by means of that Brahman, renders the air free from danger and injury. 21. Thereupon he (the Sacrificer) asks a boon. For the gods, forsooth, greatly desire to obtain the offering of that graha, and they grant to him that boon, in order that he may forthwith offer that graha to them: this is why he asks a boon. 22. He (the Adhvaryu) offers with (Vag. S. VII, 3), ‘Self-made thou art, for, this graha being his (Yagiia’s) out-breathing, it is indeed made by itself, born of itself?: hence he says, ‘ Self-made thou art ;— ‘for all powers, divine and earthly, —for it is born of itself for all creatures §;—‘ May the mind obtain thee !’—the mind being Pragdpati, he thereby means to say, ‘may PragApati obtain thee!’ ‘ Hail! thee, O well-born, for Sarya!’ thus he utters the second‘ along the wide air,’ and offers, while the sacrificer holds on to him from behind, with, ‘ Hail! thee, O well-born, to Sfrya!’ 1 See III, 1, 3, 13.
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.
1S. 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 }, 6. Now, once on a time, the gods, while performing sacrifice, were afraid of an attack from the Asura- Rakshas. They said, ‘Let us completely establish the sacrifice: if the Asura-Rakshas should then attack us, our sacrifice will at least be completely established.’ 7. Even at the morning Soma-feast they then completely established the entire sacrifice ?,—at this same (upa4msu) graha by means of the Yagus; at the first chant (stotra) by means of the SAman; and at the first recitation (sastra) by means of the Azk: with that sacrifice thus completely established they subsequently worshipped. And in like manner does this sacrifice now become completely established,— by means of the Yagus at this same graha; by means of the Saman at the first chant; and by means of the Ark at the first recitation ; and with this sacrifice thus completely established he subsequently worships. 8. He presses (the Soma) eight times ; for of eight ? Viz. inasmuch as the Upamsu-graha is obtained by three turns of pressing, and each of the three Savanas (pressings, Soma-feasts) consists of three rounds of pressing of three turns each. See p. 256, note I. * Cf. Taitt. S. VI, 4, 5, where this theory (divested of its legendary form) is ascribed to Aruna Aupavesi. 250 SATAPATHA-BRAHMANA. syllables consists the Gayatri, and the morning Somafeast belongs to the Gdyatrt; thus this (first turn of pressing) is made to be the morning Soma-feast. 9. He draws (the juice of the first turn of pressing into the cup) with (V4g. S. VII, 1), ‘Grow thou pure for Vakaspati!’ for Vaéaspati (lord of speech) is the out-breathing, and this (Up4msu) graha is the out-breathing: hence he says, ‘Grow thou pure for Vakaspati!’—‘ purified by the hands with the sprigs of the bull;’ for he purifies it with sprigs of Soma: hence he says, ‘with the sprigs of the bull;’ and ‘ purified by the hands (gabhasti-pfta’),’ he says ; for—‘ gabhasti’ being the same as ‘ pani’ (hand)—he indeed purifies it with his hands. to. He then presses eleven times; for of eleven syllables consists the Trish¢ubh, and the midday Soma-feast belongs to the Trish¢ubh: thus this (second turn of pressing) is made to be the midday Soma-feast. . 11. He draws (the juice into the cup) with, ‘Grow thou pure, a god, for the gods—;’ for he (Soma) is indeed a god, and for the gods he becomes pure; —‘whose portion thou art;’ for he indeed is their portion. 12. He then presses twelve times; for of twelve syllables consists the Gagati, and the evening Somafeast belongs to the Gagati: thus this (third turn of pressing) is made to be the evening Soma-feast.
212. He then presses twelve times; for of twelve syllables consists the Gagati, and the evening Somafeast belongs to the Gagati: thus this (third turn of pressing) is made to be the evening Soma-feast. 1 S4yana, on Taitt. S. I, 4, 2, interprets it, ‘Having been purified by the ray of the sun (while growing in the forest), do thou now become pure for the gods through the sprigs of the bull!’ Cf, however, Taitt. S. VI, 4, 5, ‘gabhastina hy enam pavayati,’ where ‘ gabhasti’ would seem to be taken in the sense of ‘hand’ (? the forked one). See p. 244, note 2. IV KANDA, I ADHYAYA, I BRAHMANA, 17. 251 13. He draws (the juice) with, ‘Make thou our draughts sweet!’ whereby he imbues him (Soma) with sap, and renders him palatable for the gods: hence, when slain, he does not become putrid’. And when he offers (that graha) he thereby completely establishes him. 14. ‘For one desirous of spiritual lustre (brahmavarkasa) he should press eight times at each (turn),’ so they say;—for of eight syllables consists the GAyatrt, and the Gayatrt is the Brahman: he indeed becomes endowed with spiritual lustre. 15. Thus the pressing amounts to twenty-four times (of beating). Now there are twenty-four halfmoons in the year; and Prag&pati (the lord of creatures) is the year, and the sacrifice is Pragdpati : thus as great as the sacrifice is, as great as is its measure, so great he thereby establishes it. 16. ‘For one desirous of cattle he should press five times at each (turn), so they say ;—the cattle (animal victims) consist of five parts : he indeed gains cattle; and there are five seasons in the year; and Pragdpati is the year, and the sacrifice is Pragdpati : thus as great as the sacrifice is, as great as is its measure, so great he thereby establishes it. This, however, is mere speculation : it is the other (manner) which is practised. 17. Having drawn the graha, he wipes (the vessel) all round, lest any (Soma-juice) should trickle down. He does not deposit it; for this is his out-breathing, whence this out-breathing passes unceasingly. Should he, however, desire to exorcise, he may 1 The Kava text adds, ‘ while whosoever else is slain becomes putrid.’ 252 SATAPATHA-BRAHMANA. deposit it! with, ‘I put thee down, the out-breathing of N. N.!’ Thus, forsooth, inasmuch as he (the Adhvaryu) does not quit his hold of it, it is not again in that (enemy); and thus both the Adhvaryu and the Sacrificer live long. 18. Or he may merely cover (the vessel by his hand) with, ‘I shut thee off, the out-breathing of N. N.!’ Thus, forsooth, inasmuch as he does not deposit it, it is not again in that enemy; and thus he does not disorder the vital airs.
318. Or he may merely cover (the vessel by his hand) with, ‘I shut thee off, the out-breathing of N. N.!’ Thus, forsooth, inasmuch as he does not deposit it, it is not again in that enemy; and thus he does not disorder the vital airs. 19. While he is still inside (the Havirdhdna) he utters ‘Hail!’ For the gods were afraid lest the Asura-Rakshas should destroy what part of this graha was previous to the offering. They offered it (symbolically) by means of the Svdh4, while they were still inside (the cart-shed), and what was thus offered they afterwards offered up in the fire. And in like manner does he now offer it up by means of the Svaha, while he is still inside, and what has thus been offered he afterwards offers up in the fire. 20. He then walks out (of the Havirdhdna) with, ‘I walk along the wide air®’ For along the air ? That is, he may set it down on the khara.for a moment without quitting his hold of it. While the subsequent cups of Soma are deposited in their respective places after they have been drawn, the Upamsu and Antaryama are offered immediately. ® With the Taittiriyas the order of proceeding is somewhat different: The Adhvaryu pours the Soma through the Soma-plants into the Up4msu cup after each turn of pressing, with, ‘Become pure for Vakaspati, O courser!’—‘ The bull purified by the hand with the plants of the bull!’—‘ Thou, a god, art a purifier of the gods whose share thou art: thee, to them!’ respectively. He then takes the cup from the Pratiprasthatr? with, ‘Thou art self-made!’ eyes it with, ‘ Make our drinks sweet ;’ and wipes it clean upwards with, ‘Thee for all powers, divine and earthly!’ He then rises with, ‘May the mind obtain thee!’ steps to the Ahavaniya with, ‘I move IV KANDA, I ADIYAY.A, I BRAHMANA, 22. 253 the Rakshas roams rootless and unfettered on both sides, even as man here roams along the air, rootless and unfettered on both sides!; and, that formula being the Brahman (prayer), a slayer of the Rakshas, he, by means of that Brahman, renders the air free from danger and injury. 21. Thereupon he (the Sacrificer) asks a boon. For the gods, forsooth, greatly desire to obtain the offering of that graha, and they grant to him that boon, in order that he may forthwith offer that graha to them: this is why he asks a boon. 22. He (the Adhvaryu) offers with (Vag. S. VII, 3), ‘Self-made thou art, for, this graha being his (Yagiia’s) out-breathing, it is indeed made by itself, born of itself?: hence he says, ‘ Self-made thou art ;— ‘for all powers, divine and earthly, —for it is born of itself for all creatures §;—‘ May the mind obtain thee !’—the mind being Pragdpati, he thereby means to say, ‘may PragApati obtain thee!’ ‘ Hail! thee, O well-born, for Sarya!’ thus he utters the second‘ along the wide air,’ and offers, while the sacrificer holds on to him from behind, with, ‘ Hail! thee, O well-born, to Sfrya!’ 1 See III, 1, 3, 13.
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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