Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
12. 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 being, however, not limited, as was the case at the pressing of the Upamsu. Only before the first turn of each round Nigrabhy4 water is poured on the plants. After each turn the scattered plants are gathered together on a heap. At the end of each round (of three turns) the Soma is touched (or ‘ strengthened’); whereupon the completely pressed-out stalks are thrown into the Hotri’s cup and the Nigrabha formula is pronounced (III, 9, 4, 21). The stalks which are still juicy are then ‘ gathered together’ (see III, 9, 4, 19) into the so-called sambharami and poured into the Adhavantya trough, and having been stirred about therein by the Unnetrs, are taken out, pressed out, and thrown on the skin, when the same process is repeated. On the completion of the third round the Dronakalasa is brought forward (from behind the axle of the southern cart) by the Udg4tris (for the mantras used by them see Tandya Br. I, 2, 6-7) and placed on the four stones covered with the pressed-out Soma husks, the straining-cloth being then stretched over it, with the fringe towards the north. The Hotr:’s cup (held by the sacrificer and containing the remaining Nigrabhy4 water) having then been filled up by the Unnetr? with the Soma-juice in the Adhavantya trough, the sacrificer pours it in one continuous stream from the Hotri’s cup upon the straining-cloth, spread over the Dromakalasa by the chanters (Udg4trzs), muttering a mantra (Tandya Br. I, 2, 9) all the time. From this stream the first eight (at the midday pressing the first five) libations are taken, by the Tespective cups being held under, the remaining libations or cups being drawn either from the strained (or ‘ pure,’ sukra) Soma-juice in the Dromakalasa, or from the Agrayamasthali or the PAtabhrit. Sayaza on Ait. Br. II, 22, 1 seems to exclude the Antarydma graha from the ‘ great pressing :’ antaryamagrahahomAéd frdhvam mahabhishavam kritva. Also in II, 21,1 he mentions the Dadhi graha, Amsu graha, and Adabhya graha (see p. 255, n. 2) as intervening between the Aponaptriya ceremony and the drawing of the Up4msu graha. [26] s 258 SATAPATHA-BRAHMANA. Antarydma, he puts into him that in-breathing which tends towards him. But this same in-breathing is confined within his self; and because it is confined (yam) within (antar) his self, or because these creatures are sustained (yam) by it, therefore it is called Antarydma.
2Antarydma, he puts into him that in-breathing which tends towards him. But this same in-breathing is confined within his self; and because it is confined (yam) within (antar) his self, or because these creatures are sustained (yam) by it, therefore it is called Antarydma. 3. He draws it from inside the strainer}, whereby he puts that in-breathing into him as one tending towards him, and that in-breathing of his is placed (or beneficial) within his self. And thereby also that Upamsu (libation) of his comes to be drawn from inside the strainer (i.e. from the pure Soma), for one and the same are the Up4msu and Antaryama, since they are the out-breathing and inbreathing. And thereby, moreover, that (vital air) of his comes to be unceasing also at the other grahas. 4. Now as to why he purifies the Soma by means of a strainer (pavitra). When Soma had oppressed his own family-priest Brzhaspati, he restored to him (his property); and on his restoring it, he (Brzhaspati) became reconciled to him. Still there was guilt remaining, if only for having contemplated oppressing the priesthood. 5. The gods purified him by some means of purification (or a strainer, pavitra), and, being cleansed and pure, he became the (sacrificial) food of the gods. And 1 Antafpavitrat, lit. from (the vessel or stream of Soma) which has the strainer inside it; the straining-cloth being spread over the Dromakalasa, into which the pressed-out Soma-juice is poured. The Petersburg Dictionary assigns to it the meaning ‘ the Soma within the filtering vessel’ (see 1V, 1, 1,3). Perhaps it means ‘from that which has a strainer between,’ i.e. from the poured-out stream from which the libation is taken, and which is separated from the Dronakalasa by the straining-cloth. IV KANDA, I ADHYAYA, 2 BRAHMANA, 7. 259 in like manner does he now purify him by means of that strainer, and, being cleansed and pure, he becomes the food of the gods. 6. Then as to why the grahas are drawn with the Upayéma', Now Aditi is this (earth), and hers was that prdyamtya oblation, that Aditya rice-pap But that was, as it were, previous to the Soma feast : she desired to have a share along with the gods in the Soma feast, and said, ‘Let there be for me also a share of the pressed Soma!’ 7. The gods said, ‘ This sacrifice has already been distributed among the deities: by means of thee the grahas shall be taken and offered to the deities !’—
3The gods said, ‘ This sacrifice has already been distributed among the deities: by means of thee the grahas shall be taken and offered to the deities !’— 1 The term Upay4ma, lit. ‘foundation, substratum,’ referring properly to ‘that which is held under’ while taking the libation, that is, the cup of the respective graha (and hence also identified with the earth, as the substratum of everything, cf. Say. on Taitt.S. I, 4, 3), has come to be applied likewise to the formula ‘upay4magrihito ’si, i.e. ‘thou art taken with (or on) a support,’ which is repeated at those libations before the formulas muttered while they are drawn into the respective vessels or cups (see par.15). Haug, Transl. Ait. Br. p. 118 note, makes the following distinction between the graha (cup) and patra (vessel) of the Antary4ma (and Upamsu) libation: ‘The patra is a vessel resembling a large wooden jar with but a very slight cavity on the top, in which the Soma-juice is filled. The graha is a small cup, like a saucer, made of earth, and put over the cavity of the Soma vessel, in order to cover the “precious” juice. The bottom of it is first put in water, and a gold leaf placed beneath it. There are as many grahas as there are patras ; they belong together just as cup and saucer, and are regarded as inseparable. The word graha is, however, taken often in the sense of the whole, meaning both graha and p4tra.’ I doubt, however, whether this distinction is in accordance with the old authorities. The graha vessels or cups are described as resembling the shape of a mortar. For other peculiarities, see IV, 1, 5,19. With some libations there is both a patra (cup) and a sthali (bowl). ® See III, 2, 3, 1 seq. 260 SATAPATHA-BRAHMANA. ‘So be it!’ This, then, is her share of the pressed Soma. 8. And, again, why the grahas are drawn with the Upayama. The Upay4ma indeed is this (earth), since it is this (earth) that bears (upa-yam') food here for cattle and men and trees; and the gods are above this, for the gods are in heaven. g. The reason, then, why the grahas are drawn with the Upay4ma, is that they are drawn by means of this (earth); and why he deposits them in the womb, is that this earth is the womb of everything, that it is from her that these creatures have sprung. 10, That same Soma the priests carry about as seed. And seed which is cast outside the womb is lost; but that which he deposits in the womb is indeed deposited in this earth. 11. Now these two grahas are his out-breathing and in-breathing ; one of them he offers after sunrise and the other before sunrise, in order to keep the out-breathing and in-breathing distinct from each other. He thus keeps the out-breathing and inbreathing distinct from each other: hence these two, even while being one and the same, are yet called differently ‘out-breathing’ and ‘in-breathing.’ 12. Now those two grahas are for him day and night; one of them he offers after sunrise and 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.
12. 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 being, however, not limited, as was the case at the pressing of the Upamsu. Only before the first turn of each round Nigrabhy4 water is poured on the plants. After each turn the scattered plants are gathered together on a heap. At the end of each round (of three turns) the Soma is touched (or ‘ strengthened’); whereupon the completely pressed-out stalks are thrown into the Hotri’s cup and the Nigrabha formula is pronounced (III, 9, 4, 21). The stalks which are still juicy are then ‘ gathered together’ (see III, 9, 4, 19) into the so-called sambharami and poured into the Adhavantya trough, and having been stirred about therein by the Unnetrs, are taken out, pressed out, and thrown on the skin, when the same process is repeated. On the completion of the third round the Dronakalasa is brought forward (from behind the axle of the southern cart) by the Udg4tris (for the mantras used by them see Tandya Br. I, 2, 6-7) and placed on the four stones covered with the pressed-out Soma husks, the straining-cloth being then stretched over it, with the fringe towards the north. The Hotr:’s cup (held by the sacrificer and containing the remaining Nigrabhy4 water) having then been filled up by the Unnetr? with the Soma-juice in the Adhavantya trough, the sacrificer pours it in one continuous stream from the Hotri’s cup upon the straining-cloth, spread over the Dromakalasa by the chanters (Udg4trzs), muttering a mantra (Tandya Br. I, 2, 9) all the time. From this stream the first eight (at the midday pressing the first five) libations are taken, by the Tespective cups being held under, the remaining libations or cups being drawn either from the strained (or ‘ pure,’ sukra) Soma-juice in the Dromakalasa, or from the Agrayamasthali or the PAtabhrit. Sayaza on Ait. Br. II, 22, 1 seems to exclude the Antarydma graha from the ‘ great pressing :’ antaryamagrahahomAéd frdhvam mahabhishavam kritva. Also in II, 21,1 he mentions the Dadhi graha, Amsu graha, and Adabhya graha (see p. 255, n. 2) as intervening between the Aponaptriya ceremony and the drawing of the Up4msu graha. [26] s 258 SATAPATHA-BRAHMANA. Antarydma, he puts into him that in-breathing which tends towards him. But this same in-breathing is confined within his self; and because it is confined (yam) within (antar) his self, or because these creatures are sustained (yam) by it, therefore it is called Antarydma.
2Antarydma, he puts into him that in-breathing which tends towards him. But this same in-breathing is confined within his self; and because it is confined (yam) within (antar) his self, or because these creatures are sustained (yam) by it, therefore it is called Antarydma. 3. He draws it from inside the strainer}, whereby he puts that in-breathing into him as one tending towards him, and that in-breathing of his is placed (or beneficial) within his self. And thereby also that Upamsu (libation) of his comes to be drawn from inside the strainer (i.e. from the pure Soma), for one and the same are the Up4msu and Antaryama, since they are the out-breathing and inbreathing. And thereby, moreover, that (vital air) of his comes to be unceasing also at the other grahas. 4. Now as to why he purifies the Soma by means of a strainer (pavitra). When Soma had oppressed his own family-priest Brzhaspati, he restored to him (his property); and on his restoring it, he (Brzhaspati) became reconciled to him. Still there was guilt remaining, if only for having contemplated oppressing the priesthood. 5. The gods purified him by some means of purification (or a strainer, pavitra), and, being cleansed and pure, he became the (sacrificial) food of the gods. And 1 Antafpavitrat, lit. from (the vessel or stream of Soma) which has the strainer inside it; the straining-cloth being spread over the Dromakalasa, into which the pressed-out Soma-juice is poured. The Petersburg Dictionary assigns to it the meaning ‘ the Soma within the filtering vessel’ (see 1V, 1, 1,3). Perhaps it means ‘from that which has a strainer between,’ i.e. from the poured-out stream from which the libation is taken, and which is separated from the Dronakalasa by the straining-cloth. IV KANDA, I ADHYAYA, 2 BRAHMANA, 7. 259 in like manner does he now purify him by means of that strainer, and, being cleansed and pure, he becomes the food of the gods. 6. Then as to why the grahas are drawn with the Upayéma', Now Aditi is this (earth), and hers was that prdyamtya oblation, that Aditya rice-pap But that was, as it were, previous to the Soma feast : she desired to have a share along with the gods in the Soma feast, and said, ‘Let there be for me also a share of the pressed Soma!’ 7. The gods said, ‘ This sacrifice has already been distributed among the deities: by means of thee the grahas shall be taken and offered to the deities !’—
3The gods said, ‘ This sacrifice has already been distributed among the deities: by means of thee the grahas shall be taken and offered to the deities !’— 1 The term Upay4ma, lit. ‘foundation, substratum,’ referring properly to ‘that which is held under’ while taking the libation, that is, the cup of the respective graha (and hence also identified with the earth, as the substratum of everything, cf. Say. on Taitt.S. I, 4, 3), has come to be applied likewise to the formula ‘upay4magrihito ’si, i.e. ‘thou art taken with (or on) a support,’ which is repeated at those libations before the formulas muttered while they are drawn into the respective vessels or cups (see par.15). Haug, Transl. Ait. Br. p. 118 note, makes the following distinction between the graha (cup) and patra (vessel) of the Antary4ma (and Upamsu) libation: ‘The patra is a vessel resembling a large wooden jar with but a very slight cavity on the top, in which the Soma-juice is filled. The graha is a small cup, like a saucer, made of earth, and put over the cavity of the Soma vessel, in order to cover the “precious” juice. The bottom of it is first put in water, and a gold leaf placed beneath it. There are as many grahas as there are patras ; they belong together just as cup and saucer, and are regarded as inseparable. The word graha is, however, taken often in the sense of the whole, meaning both graha and p4tra.’ I doubt, however, whether this distinction is in accordance with the old authorities. The graha vessels or cups are described as resembling the shape of a mortar. For other peculiarities, see IV, 1, 5,19. With some libations there is both a patra (cup) and a sthali (bowl). ® See III, 2, 3, 1 seq. 260 SATAPATHA-BRAHMANA. ‘So be it!’ This, then, is her share of the pressed Soma. 8. And, again, why the grahas are drawn with the Upayama. The Upay4ma indeed is this (earth), since it is this (earth) that bears (upa-yam') food here for cattle and men and trees; and the gods are above this, for the gods are in heaven. g. The reason, then, why the grahas are drawn with the Upay4ma, is that they are drawn by means of this (earth); and why he deposits them in the womb, is that this earth is the womb of everything, that it is from her that these creatures have sprung. 10, That same Soma the priests carry about as seed. And seed which is cast outside the womb is lost; but that which he deposits in the womb is indeed deposited in this earth. 11. Now these two grahas are his out-breathing and in-breathing ; one of them he offers after sunrise and the other before sunrise, in order to keep the out-breathing and in-breathing distinct from each other. He thus keeps the out-breathing and inbreathing distinct from each other: hence these two, even while being one and the same, are yet called differently ‘out-breathing’ and ‘in-breathing.’ 12. Now those two grahas are for him day and night; one of them he offers after sunrise and 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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