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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The reason for this is as follows. 5. Now when the gods drove away the Asura- Rakshas, they could not drive away these two; but whatever (sacrificial) work the gods performed, that these two disturbed, and then quickly fled. 6. The gods then said, ‘Contrive ye how we shall drive away these two!’ They said, ‘Let us draw two cups (of Soma-juice) for them: they will come down to us, and we shall seize them and drive them away. They accordingly drew two cups (of Soma) for them, and they both came down, and, having seized them, they (the gods) drove them away*. This is why (the two cups) are drawn for Sanda and Marka, but are offered to deities. 7. Also YAgzavalkya said, ‘Should we not rather draw them for the deities, since that is, as it were, the sign of conquest®?’ In this, however, he merely speculated, but he did not practise it. ' The one that is to be eaten (Adyah). - * Muir, O. S. T. ii, p. 386, translates apa-han by ‘to smite,’ which would seem to suit this passage much better than the ordinary meaning ‘to beat off, repulse, eject ;’ but see paragraph 20. The corresponding version of the legend in Taitt. S. VI, 4, 10 has ‘apa-nud (to drive away).’ ® Thus this passage is interpreted by Sayaza, who refers to Paz. III, 3, 161 (samprasne lin) and VIII, 2, 97 (vidaryamanandm 280 SATAPATHA-BRAHMANA, 8. Now some make this the purorué formula of the Sukra, ‘He, the longing, light-enveloped, urged the daughters of the dappled (cloud) along the measurer of the welkin,’—saying, ‘We thus make it like him that burns yonder, in that he says “ the light-enveloped.” ’ g. But let him make this one the purorué formula of the Sukra (Vag. S. VII, 12; Rig-veda V, 44, 1), ‘In the olden way, in the former way, in every way, in this way (drawest thou) supremacy from him, the barhis-seated, and the blissattaining, —for the eater corresponds to this (Sukra cup), and the eater is supreme: hence he says, ‘Supremacy from him, the barhis-seated, blissattaining, —‘and onward strength drawest thou from him, the roaring!, the swift, that winneth those? through which thou waxest strong.—T hou art taken with a support: thee for Saxda!’—With ‘This is thy womb: protect manhood!’ he deposits (the cup); for to this one corresponds the eater, and the man (hero) is the eater: hence he says, ‘This is thy womb: protect manhood!’ He deposits it on the south part (of the mount), for it is in that direction that yonder (sun) moves. 10. Thereupon he draws the Manthin with (Vag. pluta’). Possibly, however, ‘no svid’ may have to be separated from what follows: ‘by no means! for deities we should draw them,’ &c. The K4zva text reads, ‘no svit khalu devatébhya eva grihniydmeti viditam hidam iti, tad u tan mim4ms4m eva sakre nety u tak dakara,’ * The Rig-veda reads ‘ giré (through song)’ instead of ‘ dhunim.’ * Viz. waters, juice, sap. Professor Ludwig supplies ‘ plants.’ This verse is extremely obscure, IV KANDA, 2 ADHYAYA, I BRAHMANA, 12. 281
2waters, juice, sap. Professor Ludwig supplies ‘ plants.’ This verse is extremely obscure, IV KANDA, 2 ADHYAYA, I BRAHMANA, 12. 281 S. VII, 16; Rig-veda X, 123, 1), ‘He, the longing', light-enveloped’, urged the daughters of the dappled* on the measurer of the welkin‘: him the bards kiss like a child with songs at the union of the waters and the sun. —Thou art taken with a support: thee to Marka!’ 11. He mixes it with (barley) meal: the reason why he mixes it with meal is this. Varuza once struck king Soma right in the eye, and it swelled (asvayat): therefrom a horse (asva) sprung; and because it sprung from a swelling, therefore it is called asva. A tear of his fell down: therefrom the barley sprung; whence they say that the barley belongs to Varuza. Thus whatever part of his eye was injured on that occasion in (that part he now restores him and makes him whole by means of this (barley): therefore he mixes (the libation) with meal. 12, He mixes it with (V4g.S. VII, 17; Rig-veda X, 61, 3), ‘At whichever offerings ye two, rushing swiftly as thought, accept with favour the songs—he, the manly, who by the reeds of this (one) hath seasoned® in the hand the 1 Vena, according to Roth and Grassmann, refers to the Gandharva, as the representative of the rainbow. This view is, however, rejected by Ludwig. The entire hymn is extremely and purposely obscure. ® Gyotir-gardyu, lit. ‘having light for his chorion, or placenta.’ > Prisnigarbhaf, lit. ‘those who have the dappled (cloud) for their womb (or, are contained therein);’ apparently the rain-drops. ‘ Ludwig identifies the measurer of the welkin with the moon (Soma). Grassmann takes it in the sense of ‘in measuring through the air.’ 5 The verse is manifestly corrupt. Professor Ludwig omits the accent in ‘asrinfta,’ thus taking it out of the relative clause; but 282 SATAPATHA-BRAIIMANA. (object of his) desire;’—with ‘This is thy womb: protect the creatures!’ he deposits it (on the north part of the mound) ; for to this (graha) corresponds the food, and these creatures, the people, are food: hence he says, ‘ This is thy womb: protect the creatures!’ 13. There are two sprinkled and two unsprinkled chips of the sacrificial stake1: the Adhvaryu takes a sprinkled and an unsprinkled one; and in like manner the Pratiprasth4tvz takes a sprinkled and an unsprinkled one. And the Adhvaryu takes the Sukra, the Pratiprasth4trz the Manthin. 14. The Adhvaryu cleanses (his cup) with the unsprinkled chip, with, ‘Swept away is Sanda!’ In like manner the Pratiprasthatzz with, ‘Swept away is Marka!’ Thus even while drawing (the cups), they drive away the two Asura-Rakshas. With ‘May the Sukra-sipping gods lead thee forward!’ the Adhvaryu walks out (of the cartshed); with ‘May the Manthin-sipping gods lead thee forward!’ the Pratiprasthaty2: thus they lead forward those two (libations) to the deities.
3With ‘May the Sukra-sipping gods lead thee forward!’ the Adhvaryu walks out (of the cartshed); with ‘May the Manthin-sipping gods lead thee forward!’ the Pratiprasthaty2: thus they lead forward those two (libations) to the deities. 15. Behind the Ahavantya fire they put their (right) elbows together, and deposit (the cups) on the high altar: the Adhvaryu on the right hip, and the Pratiprasthatvz on the left—without quitting their hold of them—with ‘ Unassailable art even thus, no satisfactory sense, it seems to me, can be extracted from this line. When the Soma is mixed with milk or some other substance (as meal) two stalks of (kusa) reed-grass are laid on the cup, the accessory substance being then poured through them, Katy. IX, 6, 9-10. 1 In paragraphs 13-31 the libations from the Sukra and Manthin cups are anticipated. For their proper place in the actual performance, see note to IV, 3, 1, 1. IV KANDA, 2 ADHYAYA, I BRAHMANA, 18. 283 thou!’ whereby they make the high altar unassailable by evil spirits; for they are about, in walking round it, to pass by the fire: hereby, then, they propitiate it, and so the fire does not injure them, while they walk round it on different sides}. 16. The Adhvaryu walks round ‘it (on the north side) with (V4g. S. VII, 13), ‘Abounding in heroes, producing heroes ’—for to this (libation) corresponds the eater, and the hero is the eater: hence he says, ‘Abounding in heroes, producing heroes !’—‘ encompass thou? the sacrificer with growth of wealth!’ By saying ‘Encompass thou the sacrificer with growth of wealth!’ he invokes a blessing upon the sacrificer. 17. And the Pratiprasthatz? walks round (on the south side) with (V4g. S. VII, 18), ‘ Abounding in creatures, producing creatures’—for to this (libation) corresponds the food, and the creatures, the people, are the food : hence he says, ‘ Abounding in creatures, producing creatures,—‘encompass thou the sacrificer with growth of wealth!’ By saying ‘Encompass thou the sacrificer with growth of wealth!’ he invokes a blessing on the sacrificer. 18. They step out (from the altar) after closing the two (cups with their hands): thereby they make them invisible; whence no one sees yonder sun and moon when they go forward (eastwards). Having gone round to the front (of the stake), they uncover (the cups), and offer them while standing in front: thereby they make them visible; whence every one 1 The Petersburg Dictionary takes ‘vi-pari-i’ in the sense of ‘to turn round.” Cf. K4ty. IX,10,8; ‘vividham dakshina uttaratas 4a paribhogam ishyantau (!),’ Sayava. 2 Or, ‘walk round to the sacrificer.’ 284 SATAPATHA-BRAHMANA, sees yonder sun and moon when they go backwards. Hence also no one sees the seed whichis cast forwards, but every one sees what is produced backwards.
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.
1The reason for this is as follows. 5. Now when the gods drove away the Asura- Rakshas, they could not drive away these two; but whatever (sacrificial) work the gods performed, that these two disturbed, and then quickly fled. 6. The gods then said, ‘Contrive ye how we shall drive away these two!’ They said, ‘Let us draw two cups (of Soma-juice) for them: they will come down to us, and we shall seize them and drive them away. They accordingly drew two cups (of Soma) for them, and they both came down, and, having seized them, they (the gods) drove them away*. This is why (the two cups) are drawn for Sanda and Marka, but are offered to deities. 7. Also YAgzavalkya said, ‘Should we not rather draw them for the deities, since that is, as it were, the sign of conquest®?’ In this, however, he merely speculated, but he did not practise it. ' The one that is to be eaten (Adyah). - * Muir, O. S. T. ii, p. 386, translates apa-han by ‘to smite,’ which would seem to suit this passage much better than the ordinary meaning ‘to beat off, repulse, eject ;’ but see paragraph 20. The corresponding version of the legend in Taitt. S. VI, 4, 10 has ‘apa-nud (to drive away).’ ® Thus this passage is interpreted by Sayaza, who refers to Paz. III, 3, 161 (samprasne lin) and VIII, 2, 97 (vidaryamanandm 280 SATAPATHA-BRAHMANA, 8. Now some make this the purorué formula of the Sukra, ‘He, the longing, light-enveloped, urged the daughters of the dappled (cloud) along the measurer of the welkin,’—saying, ‘We thus make it like him that burns yonder, in that he says “ the light-enveloped.” ’ g. But let him make this one the purorué formula of the Sukra (Vag. S. VII, 12; Rig-veda V, 44, 1), ‘In the olden way, in the former way, in every way, in this way (drawest thou) supremacy from him, the barhis-seated, and the blissattaining, —for the eater corresponds to this (Sukra cup), and the eater is supreme: hence he says, ‘Supremacy from him, the barhis-seated, blissattaining, —‘and onward strength drawest thou from him, the roaring!, the swift, that winneth those? through which thou waxest strong.—T hou art taken with a support: thee for Saxda!’—With ‘This is thy womb: protect manhood!’ he deposits (the cup); for to this one corresponds the eater, and the man (hero) is the eater: hence he says, ‘This is thy womb: protect manhood!’ He deposits it on the south part (of the mount), for it is in that direction that yonder (sun) moves. 10. Thereupon he draws the Manthin with (Vag. pluta’). Possibly, however, ‘no svid’ may have to be separated from what follows: ‘by no means! for deities we should draw them,’ &c. The K4zva text reads, ‘no svit khalu devatébhya eva grihniydmeti viditam hidam iti, tad u tan mim4ms4m eva sakre nety u tak dakara,’ * The Rig-veda reads ‘ giré (through song)’ instead of ‘ dhunim.’ * Viz. waters, juice, sap. Professor Ludwig supplies ‘ plants.’ This verse is extremely obscure, IV KANDA, 2 ADHYAYA, I BRAHMANA, 12. 281
2waters, juice, sap. Professor Ludwig supplies ‘ plants.’ This verse is extremely obscure, IV KANDA, 2 ADHYAYA, I BRAHMANA, 12. 281 S. VII, 16; Rig-veda X, 123, 1), ‘He, the longing', light-enveloped’, urged the daughters of the dappled* on the measurer of the welkin‘: him the bards kiss like a child with songs at the union of the waters and the sun. —Thou art taken with a support: thee to Marka!’ 11. He mixes it with (barley) meal: the reason why he mixes it with meal is this. Varuza once struck king Soma right in the eye, and it swelled (asvayat): therefrom a horse (asva) sprung; and because it sprung from a swelling, therefore it is called asva. A tear of his fell down: therefrom the barley sprung; whence they say that the barley belongs to Varuza. Thus whatever part of his eye was injured on that occasion in (that part he now restores him and makes him whole by means of this (barley): therefore he mixes (the libation) with meal. 12, He mixes it with (V4g.S. VII, 17; Rig-veda X, 61, 3), ‘At whichever offerings ye two, rushing swiftly as thought, accept with favour the songs—he, the manly, who by the reeds of this (one) hath seasoned® in the hand the 1 Vena, according to Roth and Grassmann, refers to the Gandharva, as the representative of the rainbow. This view is, however, rejected by Ludwig. The entire hymn is extremely and purposely obscure. ® Gyotir-gardyu, lit. ‘having light for his chorion, or placenta.’ > Prisnigarbhaf, lit. ‘those who have the dappled (cloud) for their womb (or, are contained therein);’ apparently the rain-drops. ‘ Ludwig identifies the measurer of the welkin with the moon (Soma). Grassmann takes it in the sense of ‘in measuring through the air.’ 5 The verse is manifestly corrupt. Professor Ludwig omits the accent in ‘asrinfta,’ thus taking it out of the relative clause; but 282 SATAPATHA-BRAIIMANA. (object of his) desire;’—with ‘This is thy womb: protect the creatures!’ he deposits it (on the north part of the mound) ; for to this (graha) corresponds the food, and these creatures, the people, are food: hence he says, ‘ This is thy womb: protect the creatures!’ 13. There are two sprinkled and two unsprinkled chips of the sacrificial stake1: the Adhvaryu takes a sprinkled and an unsprinkled one; and in like manner the Pratiprasth4tvz takes a sprinkled and an unsprinkled one. And the Adhvaryu takes the Sukra, the Pratiprasth4trz the Manthin. 14. The Adhvaryu cleanses (his cup) with the unsprinkled chip, with, ‘Swept away is Sanda!’ In like manner the Pratiprasthatzz with, ‘Swept away is Marka!’ Thus even while drawing (the cups), they drive away the two Asura-Rakshas. With ‘May the Sukra-sipping gods lead thee forward!’ the Adhvaryu walks out (of the cartshed); with ‘May the Manthin-sipping gods lead thee forward!’ the Pratiprasthaty2: thus they lead forward those two (libations) to the deities.
3With ‘May the Sukra-sipping gods lead thee forward!’ the Adhvaryu walks out (of the cartshed); with ‘May the Manthin-sipping gods lead thee forward!’ the Pratiprasthaty2: thus they lead forward those two (libations) to the deities. 15. Behind the Ahavantya fire they put their (right) elbows together, and deposit (the cups) on the high altar: the Adhvaryu on the right hip, and the Pratiprasthatvz on the left—without quitting their hold of them—with ‘ Unassailable art even thus, no satisfactory sense, it seems to me, can be extracted from this line. When the Soma is mixed with milk or some other substance (as meal) two stalks of (kusa) reed-grass are laid on the cup, the accessory substance being then poured through them, Katy. IX, 6, 9-10. 1 In paragraphs 13-31 the libations from the Sukra and Manthin cups are anticipated. For their proper place in the actual performance, see note to IV, 3, 1, 1. IV KANDA, 2 ADHYAYA, I BRAHMANA, 18. 283 thou!’ whereby they make the high altar unassailable by evil spirits; for they are about, in walking round it, to pass by the fire: hereby, then, they propitiate it, and so the fire does not injure them, while they walk round it on different sides}. 16. The Adhvaryu walks round ‘it (on the north side) with (V4g. S. VII, 13), ‘Abounding in heroes, producing heroes ’—for to this (libation) corresponds the eater, and the hero is the eater: hence he says, ‘Abounding in heroes, producing heroes !’—‘ encompass thou? the sacrificer with growth of wealth!’ By saying ‘Encompass thou the sacrificer with growth of wealth!’ he invokes a blessing upon the sacrificer. 17. And the Pratiprasthatz? walks round (on the south side) with (V4g. S. VII, 18), ‘ Abounding in creatures, producing creatures’—for to this (libation) corresponds the food, and the creatures, the people, are the food : hence he says, ‘ Abounding in creatures, producing creatures,—‘encompass thou the sacrificer with growth of wealth!’ By saying ‘Encompass thou the sacrificer with growth of wealth!’ he invokes a blessing on the sacrificer. 18. They step out (from the altar) after closing the two (cups with their hands): thereby they make them invisible; whence no one sees yonder sun and moon when they go forward (eastwards). Having gone round to the front (of the stake), they uncover (the cups), and offer them while standing in front: thereby they make them visible; whence every one 1 The Petersburg Dictionary takes ‘vi-pari-i’ in the sense of ‘to turn round.” Cf. K4ty. IX,10,8; ‘vividham dakshina uttaratas 4a paribhogam ishyantau (!),’ Sayava. 2 Or, ‘walk round to the sacrificer.’ 284 SATAPATHA-BRAHMANA, sees yonder sun and moon when they go backwards. Hence also no one sees the seed whichis cast forwards, but every one sees what is produced backwards.
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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