Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1thee, 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. * «For this libation is the out-breathing, and the out-breathing is he that blows yonder (the wind); and he indeed is made by himself, begotten (gAta) of himself, since there is no other maker nor begetter of him.’ K4zva text. 5 Perhaps we ought to translate the passage, ‘from all the powers, divine and earthly,’ for it is born by itself from all the creatures. But cf. Taitt. S. VI, 4, 5: ‘ Thereby he puts out-breathing both into gods and men.’ * While, in its force of ‘subsequent,’ avara here refers back to the first Svaha, pronounced by the Adhvaryu (par. 19); it also has here the meaning of ‘lower,’ and, developed out of this, that of ‘ preceding’ (in which meaning it occurs in the Arkpr&tisakhya). Hence it is quite impossible adequately to render this play on the words avara, ‘subsequent, lower, preceding,’ and para, ‘higher, subsequent.’ 254 SATAPATHA-BRAHMANA. (or inferior) ‘Hail!’ with regard to a subsequent? (or higher ; the highest) deity. 23. Now it is in him that burns yonder (the sun) that he has just offered that (libation); and the latter is the All: hence he makes that (sun) the highest of the All. But were he to utter the second (or higher) ‘Hail!’ with regard to a preceding (or lower) deity 2, then it would be even higher than yonder sun: therefore he utters the second ‘ Hail!’ with regard to a subsequent deity. 24. And, having offered, he wipes the (vessel of the) graha upwards; whereby he puts that outbreathing into him as one tending away from him. Thereupon he rubs (the wiped-off Soma) upon the middle enclosing stick from west to east with the palm of his hand turned upwards*—whereby he puts that out-breathing into him as one tending away from him—with, ‘Thee to the gods sipping motes of light!’ 25. For in that orb which burns yonder he has just offered this (libation), and those rays thereof are the gods sipping motes of light: it is these he thereby gratifies; and thus gratified those gods convey him to the heavenly world. 26. For this same graha there is neither an invitatory prayer nor an offering prayer‘: he offers it 1 That is, coming after Svaha in the formula. 2 The K4ava text reads: etasmin v4 etan mandale ’haushid ya esha tapati; sarvam u v4 esha graha#; sarvasmad evaitad asmad enam uttaram karoti ya esho ’smat sarvasm4d uttaro yad dhavardm devatam kury&t param svah4k4ram anyad dhaitasm4d uttaram kuryat. * That is to say, he is to pass his hand, palm upwards, under the middle enclosing stick. * Such (A7k verses) as are ordinarily recited by the Hotr?. When IV KANDA, I ADHYAYA, I BRAHMANA, 27. 255
2* That is to say, he is to pass his hand, palm upwards, under the middle enclosing stick. * Such (A7k verses) as are ordinarily recited by the Hotr?. When IV KANDA, I ADHYAYA, I BRAHMANA, 27. 255 with a (Yagus) formula, and thereby it becomes for him supplied with both an invitatory and an offering prayer. And if he desire to exorcise, let him offer some spray (of Soma) which may adhere either to his arm, or to his breast, or to his garment, with, ‘O divine plant, let that be true wherefore I pray thee: let N. N. be struck down by destruction falling from above, crash!’ Even as one of (enemies) that are being slain might escape, so does this (sprig) fly away from those that are being pressed : thus nothing (hostile)—either running thither or running away'!— remains to him for whom he performs this. He deposits that (cup) with, ‘Thee for the out-breathing!’ for this (graha) indeed is his out-breathing. 27. Now some deposit it on the south part (of the khara*), for, they say, it is in that direction that the Upfmsu cup is drawn, the Hotr? says, ‘Restrain the outbreathing (préza)! Hail! thee, O well-calling one, to Sfrya!’ whereupon he breathes into (or towards) the cup with, ‘O outbreathing, restrain my out-breathing !’ After that he remains silent till the Antaryama is drawn, when he addresses that graha with, ‘Restrain the in-breathing (apana)! Hail! thee, O well-calling one, to Sdrya!’ whereupon he draws in his breath over the cup, and says, ‘O in-breathing, restrain my in-breathing!’ He then touches the pressing-stone with, ‘Thee to the through-breathing!’ and therewith frees his speech from restraint. Ait. Br. II, 21. On the terms out-breathing (présa)and in-breathing (ap4na, or up-breathing, udana) see part i, p. 19, note 2; J. S. Speijer, Jaétakarma, p. 64; Séyana on Faitt. S. I, 4, 3 (vol. i, p.603); Taitt. S. VI, 4, 6. Different Haug, Ait. Br. Frans. p. 118. 1 ‘Na dhavan ndpadhdvat parisishyate ;’ perhaps we ought to read ‘n&padh4van;’ unless indeed ‘tasya’ refers to Soma, as S4yana seems to take it. The K4amva text has: tathd ha teshdm napadhivafis ana muéyate yebhyas tatha karoti. * According to the Sftras of the Black Yagus (cf. Sayama on Faitt. S. I, 4, 2, p. §98), the Upamsu cup is ‘deposited’ on the south-east and the Antary4ma cup on the north-east corner of the 256 SATAPATITA-BRAHMANA. yonder (sun) moves. Let him, however, not do this, but let him deposit it on the north (uttara) part (of the khara), because there is not any higher (uttara) graha than this. He deposits it with, ‘ Thee for the out-breathing!’ for this (graha) is indeed his outbreathing.
3yonder (sun) moves. Let him, however, not do this, but let him deposit it on the north (uttara) part (of the khara), because there is not any higher (uttara) graha than this. He deposits it with, ‘ Thee for the out-breathing!’ for this (graha) is indeed his outbreathing. 28. He then takes the Up4msu-savana (pressingstone). He neither touches it with the fringe nor with the straining-cloth, for that would be like rinsing it in water. If there be any spray adhering to it, let him remove it with his hand, and then lay down (the stone) beside (the Updmsu cup), with the face towards the north, with, ‘Thee for the throughbreathing!’ for this (stone) is indeed his (Yagéia’s) through-breathing, SEconD BrAHMANA. Il. Tue Great Pressine '. 1. The Upamsu (graha), forsooth, is his outbreathing, the UpAmsu-savana (stone) his through- khara or mound; the UpAmsu-savana stone being placed between them. Before depositing the vessel, the Adhvaryu pours some of the residue of Soma-juice from the Upameu cup into the Agrayanasthali, and having put a large twig of Soma into it for the evening pressing (? the Adabhya graha, cf. Say. on Taitt. S. I, 603), he ‘deposits’ it on the mound. 1 The ‘Great Pressing’ (mahdbhishava) from which the Antaryama and following libations are obtained is performed by the four priests, viz. the Adhvaryu and his three assistants, Pratiprasthatr?, Nesh/rz, and Unnetr?, each having an equal portion of Soma-plants and one of the four remaining pressing-stones assigned to him. The ceremonies mentioned in III, 9, 4, 1 seq. are repeated on the present occasion, each of the priests tying a piece of gold to his ring-finger. The pressing is performed in three rounds of three turns each, the number of single strokes of the several turns IV KANDA, I ADHYAYA, 2 BRAHMANA, 2. 257 breathing, and the Antary4ma (graha) his inbreathing. 2. Now as to why it is called AntaryA4ma. That which is the out-breathing is also the in-breathing and the through-breathing. Now, in drawing the Upamsu (graha), he puts into him that out-breathing which tends away from him; and in drawing the
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.
1thee, 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. * «For this libation is the out-breathing, and the out-breathing is he that blows yonder (the wind); and he indeed is made by himself, begotten (gAta) of himself, since there is no other maker nor begetter of him.’ K4zva text. 5 Perhaps we ought to translate the passage, ‘from all the powers, divine and earthly,’ for it is born by itself from all the creatures. But cf. Taitt. S. VI, 4, 5: ‘ Thereby he puts out-breathing both into gods and men.’ * While, in its force of ‘subsequent,’ avara here refers back to the first Svaha, pronounced by the Adhvaryu (par. 19); it also has here the meaning of ‘lower,’ and, developed out of this, that of ‘ preceding’ (in which meaning it occurs in the Arkpr&tisakhya). Hence it is quite impossible adequately to render this play on the words avara, ‘subsequent, lower, preceding,’ and para, ‘higher, subsequent.’ 254 SATAPATHA-BRAHMANA. (or inferior) ‘Hail!’ with regard to a subsequent? (or higher ; the highest) deity. 23. Now it is in him that burns yonder (the sun) that he has just offered that (libation); and the latter is the All: hence he makes that (sun) the highest of the All. But were he to utter the second (or higher) ‘Hail!’ with regard to a preceding (or lower) deity 2, then it would be even higher than yonder sun: therefore he utters the second ‘ Hail!’ with regard to a subsequent deity. 24. And, having offered, he wipes the (vessel of the) graha upwards; whereby he puts that outbreathing into him as one tending away from him. Thereupon he rubs (the wiped-off Soma) upon the middle enclosing stick from west to east with the palm of his hand turned upwards*—whereby he puts that out-breathing into him as one tending away from him—with, ‘Thee to the gods sipping motes of light!’ 25. For in that orb which burns yonder he has just offered this (libation), and those rays thereof are the gods sipping motes of light: it is these he thereby gratifies; and thus gratified those gods convey him to the heavenly world. 26. For this same graha there is neither an invitatory prayer nor an offering prayer‘: he offers it 1 That is, coming after Svaha in the formula. 2 The K4ava text reads: etasmin v4 etan mandale ’haushid ya esha tapati; sarvam u v4 esha graha#; sarvasmad evaitad asmad enam uttaram karoti ya esho ’smat sarvasm4d uttaro yad dhavardm devatam kury&t param svah4k4ram anyad dhaitasm4d uttaram kuryat. * That is to say, he is to pass his hand, palm upwards, under the middle enclosing stick. * Such (A7k verses) as are ordinarily recited by the Hotr?. When IV KANDA, I ADHYAYA, I BRAHMANA, 27. 255
2* That is to say, he is to pass his hand, palm upwards, under the middle enclosing stick. * Such (A7k verses) as are ordinarily recited by the Hotr?. When IV KANDA, I ADHYAYA, I BRAHMANA, 27. 255 with a (Yagus) formula, and thereby it becomes for him supplied with both an invitatory and an offering prayer. And if he desire to exorcise, let him offer some spray (of Soma) which may adhere either to his arm, or to his breast, or to his garment, with, ‘O divine plant, let that be true wherefore I pray thee: let N. N. be struck down by destruction falling from above, crash!’ Even as one of (enemies) that are being slain might escape, so does this (sprig) fly away from those that are being pressed : thus nothing (hostile)—either running thither or running away'!— remains to him for whom he performs this. He deposits that (cup) with, ‘Thee for the out-breathing!’ for this (graha) indeed is his out-breathing. 27. Now some deposit it on the south part (of the khara*), for, they say, it is in that direction that the Upfmsu cup is drawn, the Hotr? says, ‘Restrain the outbreathing (préza)! Hail! thee, O well-calling one, to Sfrya!’ whereupon he breathes into (or towards) the cup with, ‘O outbreathing, restrain my out-breathing !’ After that he remains silent till the Antaryama is drawn, when he addresses that graha with, ‘Restrain the in-breathing (apana)! Hail! thee, O well-calling one, to Sdrya!’ whereupon he draws in his breath over the cup, and says, ‘O in-breathing, restrain my in-breathing!’ He then touches the pressing-stone with, ‘Thee to the through-breathing!’ and therewith frees his speech from restraint. Ait. Br. II, 21. On the terms out-breathing (présa)and in-breathing (ap4na, or up-breathing, udana) see part i, p. 19, note 2; J. S. Speijer, Jaétakarma, p. 64; Séyana on Faitt. S. I, 4, 3 (vol. i, p.603); Taitt. S. VI, 4, 6. Different Haug, Ait. Br. Frans. p. 118. 1 ‘Na dhavan ndpadhdvat parisishyate ;’ perhaps we ought to read ‘n&padh4van;’ unless indeed ‘tasya’ refers to Soma, as S4yana seems to take it. The K4amva text has: tathd ha teshdm napadhivafis ana muéyate yebhyas tatha karoti. * According to the Sftras of the Black Yagus (cf. Sayama on Faitt. S. I, 4, 2, p. §98), the Upamsu cup is ‘deposited’ on the south-east and the Antary4ma cup on the north-east corner of the 256 SATAPATITA-BRAHMANA. yonder (sun) moves. Let him, however, not do this, but let him deposit it on the north (uttara) part (of the khara), because there is not any higher (uttara) graha than this. He deposits it with, ‘ Thee for the out-breathing!’ for this (graha) is indeed his outbreathing.
3yonder (sun) moves. Let him, however, not do this, but let him deposit it on the north (uttara) part (of the khara), because there is not any higher (uttara) graha than this. He deposits it with, ‘ Thee for the out-breathing!’ for this (graha) is indeed his outbreathing. 28. He then takes the Up4msu-savana (pressingstone). He neither touches it with the fringe nor with the straining-cloth, for that would be like rinsing it in water. If there be any spray adhering to it, let him remove it with his hand, and then lay down (the stone) beside (the Updmsu cup), with the face towards the north, with, ‘Thee for the throughbreathing!’ for this (stone) is indeed his (Yagéia’s) through-breathing, SEconD BrAHMANA. Il. Tue Great Pressine '. 1. The Upamsu (graha), forsooth, is his outbreathing, the UpAmsu-savana (stone) his through- khara or mound; the UpAmsu-savana stone being placed between them. Before depositing the vessel, the Adhvaryu pours some of the residue of Soma-juice from the Upameu cup into the Agrayanasthali, and having put a large twig of Soma into it for the evening pressing (? the Adabhya graha, cf. Say. on Taitt. S. I, 603), he ‘deposits’ it on the mound. 1 The ‘Great Pressing’ (mahdbhishava) from which the Antaryama and following libations are obtained is performed by the four priests, viz. the Adhvaryu and his three assistants, Pratiprasthatr?, Nesh/rz, and Unnetr?, each having an equal portion of Soma-plants and one of the four remaining pressing-stones assigned to him. The ceremonies mentioned in III, 9, 4, 1 seq. are repeated on the present occasion, each of the priests tying a piece of gold to his ring-finger. The pressing is performed in three rounds of three turns each, the number of single strokes of the several turns IV KANDA, I ADHYAYA, 2 BRAHMANA, 2. 257 breathing, and the Antary4ma (graha) his inbreathing. 2. Now as to why it is called AntaryA4ma. That which is the out-breathing is also the in-breathing and the through-breathing. Now, in drawing the Upamsu (graha), he puts into him that out-breathing which tends away from him; and in drawing the
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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