Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1He 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 1 Lit. forms the support or basis for it. The sentence could also be translated, ‘this earth doubtless is an upaydma (support), since she bears food.’ Apparently he means to say that, as the gods are above, the food to be offered to them requires some support, something to ‘hold it up’ by for the gods to reach it. 3 This refers to the formula ‘This is thy womb,’ with which most libations, after being drawn, are deposited in their proper place on the khara until they are used for offering. See IV, 1, 3, 19. Iv KANDA, I ADHYAYA, 2 BRAHMANA, I5. 261 other before sunrise, in order to keep day and night distinct from each other: he thus keeps day and night distinct from each other’. 13. The Upamsu, being the day, he offers in the night; and thus he puts the day into the night: whence even in the deepest darkness one distinguishes something *. 14. The Antarydma, being the night, he offers after sunrise, and thus he puts the night into the day: whence that sun, on rising, does not burn up these creatures; whence these creatures are preserved. 15. He draws (the Antary4ma graha) therefrom ® with (Vag. S. VII, 4), ‘Thou art taken with a support!’— The significance of the Upayd4ma has been told4.— ‘Restrain thou, O mighty (Indra), guard Soma!’ the mighty, forsooth, is Indra; and Indra is the leader of the sacrifice: wherefore he says ‘O mighty!’ and by ‘guard Soma’ he means to say ‘protect Soma!’ ‘Preserve the riches! gain thee food in the sacrifice!’—riches mean cattle: ‘ Protect the cattle’ he thereby means to say. ‘Gain thee food in the sacrifice !'—food means creatures: he thus makes these eager to sacrifice, and these creatures go on sacrificing and praising and toiling. 1 «Were he to offer both after sunrise, there would only be day, and no night; and were he to offer both before sunrise, there would only be night, and no day.’ Ka4ava text. * Tasm4d v idam rAtrau tamasi sati nirgndyata iva kiméid iva. Ké4ava text. 5 Viz. from the stream of Soma poured from the Hotr:’s cup on the straining-cloth. See p. 256, note 1. * See paragraph 6, with note, 262 SATAPATHA-BRAHMANA. 16. ‘Into thee I lay day and night?; intothee I lay the wide air: allied with the gods, the lower and the higher,—thereby he makes this (graha) one belonging to all the gods: because by means of it these creatures move about in the air breathing out and breathing in, therefore it belongs to all the gods.—‘ Delight thyself in the Antaryama, O mighty one!’ the mighty one is Indra, and Indra is the leader of the sacrifice, wherefore he says ‘O mighty one!’ and in that he draws it with ‘into—into,’ thereby he means to say ‘I lay thee into his (Indra’s) self.’
217. Having drawn it, he wipes (the vessel) all round, lest (any Soma-juice) should trickle down. He does not deposit it; for this is the in-breathing: hence this in-breathing passes unceasingly. But should he desire to exorcise, let him deposit it with ‘I put thee down, the in-breathing of N. N.!’ 18. If he deposits the Up4msu, let him also deposit this (Antaryama cup)?; and if he does not deposit the Upamsu, let him also not deposit this. And if he covers the Up4msu (with his hand), let him also cover this; and if he does not cover the Upamsu, let him also not cover this: as the performance regarding the Up4msu, so regarding this (graha); for one and the same are these two, the Upamsu and Antarydma, since they are the outbreathing and in-breathing. 19. Now the Xarakas, forsooth, offer these two 1 Mahidhara offers the alternative interpretation, ‘through thee I place day and night between (Soma and the enemies),’ which is also Sayana’s interpretation on Taitt. S. I, 4, 3; as apparently that of the Taitt. S. itself, VI, 4, 6. 3 See IV, 1,1,17-18. Iv KANDA, I ADHYAYA, 2 BRAHMANA, 23. 263 (libations) with two different formulas’, saying, ‘ These two are his out-breathing and in-breathing : we make the out-breathing and in-breathing of varied vigour.’ But let him not do this, for they disorder the sacrificer’s out-breathing and in-breathing. Now, one might also? offer this one silently :— 20. But, as he offers the Up4msu with a formula, even thereby this (libation) also comes to be offered with a formula. How then could one offer it silently, for these two, the Up4msu and Antary4ma, are one and the same, since they are the out-breathing and in-breathing ? 21. With the very same formula with which he offers the Up4msu, he offers this (libation),—‘' Selfmade thou art: for all powers divine and earthly: may the mind obtain thee! Hail!— thee, O well-born, for Sirya!’ The significance of this formula has been told. 22. And, having offered®, he wipes the cup clean downwards. For even now, after offering the U pamsu, he wiped (the cup) upwards; but here he wipes it downwards; whereby he puts the in-breathing into him as one tending towards him. 23. He then rubs (the wiped-off Soma) upon the middle enclosing stick from east to west with the palm of his hand turned downwards. For even now, after offering the Up4msu, he rubbed it upon the 1 This does not appear to refer to the Taittiriyas, since by them the same order of proceeding is prescribed for the Antary4ma as for the Upamsu (p. 252, note 2); cf. Sdyaza on Taitt. S. I, p. 603. See, however, Maitrfy. Samh. I, 3, 4-5. 3 * Aptd (vai)’ seems to have much the same meaning (‘ perhaps’) as the later ‘api nfma.’ Cf. I, 9, 1, 19. ® He offers the entire Soma in the Antarydma cup, without leaving any, or pouring any juice into the Agrayanasthali. 264 SATAPATHA-BRAHMANA,
3603. See, however, Maitrfy. Samh. I, 3, 4-5. 3 * Aptd (vai)’ seems to have much the same meaning (‘ perhaps’) as the later ‘api nfma.’ Cf. I, 9, 1, 19. ® He offers the entire Soma in the Antarydma cup, without leaving any, or pouring any juice into the Agrayanasthali. 264 SATAPATHA-BRAHMANA, middle enclosing stick from west to east with the palm of his hand turned upwards; but here he does so from east to west with the palm of his hand turned downwards—whereby he puts the in-breathing into him as one tending towards him—with, ‘Thee for the gods sipping motes of light!’ The significance is the same as before. 24. Having returned (to the cart-shed), he deposits that (cup) with, ‘Thee for the in-breathing!’ for this is indeed his in-breathing. He deposits them! so as to touch one another; whereby he makes outbreathing and in-breathing touch one another, joins the out-breathings and in-breathings together. 25. Now these (cups and stone) repose without being moved until the evening Soma feast, whence men sleep here on earth; and at the evening Soma feast they are used again, whence these men, having slept, awake and are bustling and restless ;—this, forsooth, is after the manner of the sacrifice, for the sacrifice is fashioned like a bird: the Up4msu and Antaryama (grahas) are its wings, and the U pamsusavana (stone) its body. 26. They repose without being moved until the evening Soma feast. The sacrifice is spread along ; but what is spread along moves, whence those birds fly spreading their wings, not drawing them in. At the evening Soma feast they are again used ; whence * According to the Kamva text he is to place the Antaryama cup on the south-east corner (dakshizArdhe) of the khara (see p. 255,n.2); while, according to Katy. IX, 2, 1, both the Upamsu and Antaryama are to be placed on the north-east corner, the former south of the latter. This arrangement, however, would scarcely agree with IV, 1,1, 27-28. The Upamsu-savana stone, doubtless, is to lie between the two cups, with its face towards the Upamsu. Iv KANDA, t ADHYAYA, 3 BRAHMANA! S 265 these birds fly drawing in their wings to fold the this indeed is after the manner of the sacrifice. 27. The Upamsu, forsooth, is this (earth), for the Upamsu is the out-breathing, and breathing out one breathes upon this (earth). And the Antary4ma is yonder (sky), for the Upamsu is the in-breathing (up-breathing), and in breathing up one breathes towards yonder world. And the UpaAmsu-savana (stone) is the air, for the UpAmsu-savana is the through-breathing, and he who breathes through (in and out), breathes through this air. THIRD BRAHMANA. 1. The Aindra-v4yava (graha), forsooth, is his speech ; and as such belonging to his self. Now Indra, when he had hurled the thunderbolt at V7ztra, thinking himself to be the weaker, and fearing lest he had not laid him low, hid himself. The gods also hid themselves away in the same place.
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.
1He 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 1 Lit. forms the support or basis for it. The sentence could also be translated, ‘this earth doubtless is an upaydma (support), since she bears food.’ Apparently he means to say that, as the gods are above, the food to be offered to them requires some support, something to ‘hold it up’ by for the gods to reach it. 3 This refers to the formula ‘This is thy womb,’ with which most libations, after being drawn, are deposited in their proper place on the khara until they are used for offering. See IV, 1, 3, 19. Iv KANDA, I ADHYAYA, 2 BRAHMANA, I5. 261 other before sunrise, in order to keep day and night distinct from each other: he thus keeps day and night distinct from each other’. 13. The Upamsu, being the day, he offers in the night; and thus he puts the day into the night: whence even in the deepest darkness one distinguishes something *. 14. The Antarydma, being the night, he offers after sunrise, and thus he puts the night into the day: whence that sun, on rising, does not burn up these creatures; whence these creatures are preserved. 15. He draws (the Antary4ma graha) therefrom ® with (Vag. S. VII, 4), ‘Thou art taken with a support!’— The significance of the Upayd4ma has been told4.— ‘Restrain thou, O mighty (Indra), guard Soma!’ the mighty, forsooth, is Indra; and Indra is the leader of the sacrifice: wherefore he says ‘O mighty!’ and by ‘guard Soma’ he means to say ‘protect Soma!’ ‘Preserve the riches! gain thee food in the sacrifice!’—riches mean cattle: ‘ Protect the cattle’ he thereby means to say. ‘Gain thee food in the sacrifice !'—food means creatures: he thus makes these eager to sacrifice, and these creatures go on sacrificing and praising and toiling. 1 «Were he to offer both after sunrise, there would only be day, and no night; and were he to offer both before sunrise, there would only be night, and no day.’ Ka4ava text. * Tasm4d v idam rAtrau tamasi sati nirgndyata iva kiméid iva. Ké4ava text. 5 Viz. from the stream of Soma poured from the Hotr:’s cup on the straining-cloth. See p. 256, note 1. * See paragraph 6, with note, 262 SATAPATHA-BRAHMANA. 16. ‘Into thee I lay day and night?; intothee I lay the wide air: allied with the gods, the lower and the higher,—thereby he makes this (graha) one belonging to all the gods: because by means of it these creatures move about in the air breathing out and breathing in, therefore it belongs to all the gods.—‘ Delight thyself in the Antaryama, O mighty one!’ the mighty one is Indra, and Indra is the leader of the sacrifice, wherefore he says ‘O mighty one!’ and in that he draws it with ‘into—into,’ thereby he means to say ‘I lay thee into his (Indra’s) self.’
217. Having drawn it, he wipes (the vessel) all round, lest (any Soma-juice) should trickle down. He does not deposit it; for this is the in-breathing: hence this in-breathing passes unceasingly. But should he desire to exorcise, let him deposit it with ‘I put thee down, the in-breathing of N. N.!’ 18. If he deposits the Up4msu, let him also deposit this (Antaryama cup)?; and if he does not deposit the Upamsu, let him also not deposit this. And if he covers the Up4msu (with his hand), let him also cover this; and if he does not cover the Upamsu, let him also not cover this: as the performance regarding the Up4msu, so regarding this (graha); for one and the same are these two, the Upamsu and Antarydma, since they are the outbreathing and in-breathing. 19. Now the Xarakas, forsooth, offer these two 1 Mahidhara offers the alternative interpretation, ‘through thee I place day and night between (Soma and the enemies),’ which is also Sayana’s interpretation on Taitt. S. I, 4, 3; as apparently that of the Taitt. S. itself, VI, 4, 6. 3 See IV, 1,1,17-18. Iv KANDA, I ADHYAYA, 2 BRAHMANA, 23. 263 (libations) with two different formulas’, saying, ‘ These two are his out-breathing and in-breathing : we make the out-breathing and in-breathing of varied vigour.’ But let him not do this, for they disorder the sacrificer’s out-breathing and in-breathing. Now, one might also? offer this one silently :— 20. But, as he offers the Up4msu with a formula, even thereby this (libation) also comes to be offered with a formula. How then could one offer it silently, for these two, the Up4msu and Antary4ma, are one and the same, since they are the out-breathing and in-breathing ? 21. With the very same formula with which he offers the Up4msu, he offers this (libation),—‘' Selfmade thou art: for all powers divine and earthly: may the mind obtain thee! Hail!— thee, O well-born, for Sirya!’ The significance of this formula has been told. 22. And, having offered®, he wipes the cup clean downwards. For even now, after offering the U pamsu, he wiped (the cup) upwards; but here he wipes it downwards; whereby he puts the in-breathing into him as one tending towards him. 23. He then rubs (the wiped-off Soma) upon the middle enclosing stick from east to west with the palm of his hand turned downwards. For even now, after offering the Up4msu, he rubbed it upon the 1 This does not appear to refer to the Taittiriyas, since by them the same order of proceeding is prescribed for the Antary4ma as for the Upamsu (p. 252, note 2); cf. Sdyaza on Taitt. S. I, p. 603. See, however, Maitrfy. Samh. I, 3, 4-5. 3 * Aptd (vai)’ seems to have much the same meaning (‘ perhaps’) as the later ‘api nfma.’ Cf. I, 9, 1, 19. ® He offers the entire Soma in the Antarydma cup, without leaving any, or pouring any juice into the Agrayanasthali. 264 SATAPATHA-BRAHMANA,
3603. See, however, Maitrfy. Samh. I, 3, 4-5. 3 * Aptd (vai)’ seems to have much the same meaning (‘ perhaps’) as the later ‘api nfma.’ Cf. I, 9, 1, 19. ® He offers the entire Soma in the Antarydma cup, without leaving any, or pouring any juice into the Agrayanasthali. 264 SATAPATHA-BRAHMANA, middle enclosing stick from west to east with the palm of his hand turned upwards; but here he does so from east to west with the palm of his hand turned downwards—whereby he puts the in-breathing into him as one tending towards him—with, ‘Thee for the gods sipping motes of light!’ The significance is the same as before. 24. Having returned (to the cart-shed), he deposits that (cup) with, ‘Thee for the in-breathing!’ for this is indeed his in-breathing. He deposits them! so as to touch one another; whereby he makes outbreathing and in-breathing touch one another, joins the out-breathings and in-breathings together. 25. Now these (cups and stone) repose without being moved until the evening Soma feast, whence men sleep here on earth; and at the evening Soma feast they are used again, whence these men, having slept, awake and are bustling and restless ;—this, forsooth, is after the manner of the sacrifice, for the sacrifice is fashioned like a bird: the Up4msu and Antaryama (grahas) are its wings, and the U pamsusavana (stone) its body. 26. They repose without being moved until the evening Soma feast. The sacrifice is spread along ; but what is spread along moves, whence those birds fly spreading their wings, not drawing them in. At the evening Soma feast they are again used ; whence * According to the Kamva text he is to place the Antaryama cup on the south-east corner (dakshizArdhe) of the khara (see p. 255,n.2); while, according to Katy. IX, 2, 1, both the Upamsu and Antaryama are to be placed on the north-east corner, the former south of the latter. This arrangement, however, would scarcely agree with IV, 1,1, 27-28. The Upamsu-savana stone, doubtless, is to lie between the two cups, with its face towards the Upamsu. Iv KANDA, t ADHYAYA, 3 BRAHMANA! S 265 these birds fly drawing in their wings to fold the this indeed is after the manner of the sacrifice. 27. The Upamsu, forsooth, is this (earth), for the Upamsu is the out-breathing, and breathing out one breathes upon this (earth). And the Antary4ma is yonder (sky), for the Upamsu is the in-breathing (up-breathing), and in breathing up one breathes towards yonder world. And the UpaAmsu-savana (stone) is the air, for the UpAmsu-savana is the through-breathing, and he who breathes through (in and out), breathes through this air. THIRD BRAHMANA. 1. The Aindra-v4yava (graha), forsooth, is his speech ; and as such belonging to his self. Now Indra, when he had hurled the thunderbolt at V7ztra, thinking himself to be the weaker, and fearing lest he had not laid him low, hid himself. The gods also hid themselves away in the same place.
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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