Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1K4ty. 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. 19. They put their elbows together behind the sacrificial stake, unless the fire should blaze up!; but if the fire blaze up, they may join their elbows in front of the stake,—the Adhvaryu with, ‘The Sukra (bright), uniting with the sky, with the earth, with the brightly shining;’ the Pratiprasthatyz with, ‘The Manthin, uniting with the sky, with the earth, with the manthin-shining.’ Thus they make these two (cups) the resting-places of the eyes, and join the two eyes together: whence these two eyes are joined together with bones all round’. 20. The Adhvaryu throws the unsprinkled stakechip outside (the altar) with, ‘Cast out is Sanda!’ and in like manner the Pratiprasthatvz with, ‘Cast out is Marka!’ Thus they drive away the two Asura-Rakshas before the offerings. 21. Thereupon the Adhvaryu throws the sprinkled stake-chip on the Ahavantya with, ‘Thou art the abode of the Sukra!’ and in like manner the Pratiprasthatvz with, ‘Thou art the abode of the Manthin!’ These two (chips), forsooth, are the kindlers of the eyes,—he kindles the eyes therewith ; whence these eyes are kindled. 22. Thereon he mutters (V4g. S. VII, 14), ‘May 1 The sacrificial stake stands immediately in front of the high altar and fire. ‘ Yadi tato ’gnir nodbadheta,’ Kazva text. 2 That is, the cups represent the sockets of the eyes, and the libations the eyes themselves. Perhaps, however, we ought to translate, ‘whence these eyes are joined together (so as to be) on both sides of the bone,’ the sacrificial stake representing the bone or bridge of the nose. See paragraph 25. IV KANDA, 2 ADHYAYA, I BRAHMANA, 27. = 285 we be the preservers of thine unbroken manhood and prosperity, O divine Soma!’ This is the benediction of that performance : he thereby invokes a blessing. 23. He then calls (on the Agntdh) for the Srausha/, and says, ‘Urge thou for Indra the Soma-draughts brought forward, the pure, sweet-flowing, of the morrow’s morning feast!’ As the Vasha‘ is uttered, the Adhvaryu offers; then the, Pratiprasthatrz; then the cup-bearers (4amas4dhvaryu). 24. Those two offer while standing in front (of the fire); for these two (libations) are the eyes: thus they put those eyes in the front; and hence these eyes are in the front. 25. They offer while standing on both sides of the stake; for what the nose is, that is the sacrificial stake: hence these two eyes are on both sides of the nose.
225. They offer while standing on both sides of the stake; for what the nose is, that is the sacrificial stake: hence these two eyes are on both sides of the nose. 26. Being consecrated by Vasha/, these two (libations) are offered with a prayer. Now it is because the entire Savana is offered after these two (libations) that they attain to this (distinction)!; and the reason why the entire Savana is offered after them, is that they are most distinctly PragApati’s own: for they are the eyes, and the eye is the truth, and PragApati is the truth ;—this is why the entire Savana is offered after them. 27. He offers with, ‘This is the first consecration, assuring all boons: he isthe first, Varuza, * “And because these two (libations), having been consecrated by Vashas, are offered with a mantra, therefore they attain this (distinction) that the entire Savana is offered after them; and the reason why the entire Savana is offered after them, is that these two are its eyes,’ &c. 286 SATAPATHA-BRAHMANA. Mitra, Agni;—he is the first, Byzhaspati, the wise: tothat Indra offer ye the liquor, Hail?!’ 28. Now when he offers with, ‘This is the first— he is the first,’ it is just as with cast seed; for the eyes doubtless are formed first*: hence he offers with, ‘ This is the first—he is the first.’ 29. He then gives directions :—‘ Let the Hotv7’s cup advance! let the Brahman’s, the Chanters’, the Sacrificer’s (cups) advance! Ye cup-bearers of the fire-priests *, approach and fill up (the cups) with pure Soma!’—this is a composite direction. Having gone round (to behind the high altar) the Pratiprasthatzz pours his residue (of Soma) into the Adhvaryu’s (Sukra) vessel; whereby he makes the food pay tribute to the eater. The Adhvaryu pours it into the Hotvz’s cup for drinking ; because the draught belongs to the utterer of the Vasha¢; for the Vashat is the breath, and that breath has, as it were, departed from him while uttering the Vasha¢. Now the draught is breath: thus he puts that breath back into him. 30. And the reason why they do not take those 1 Or, according to Mahidhara, ‘ To that Indra offer ye the liquor with Svahal? The Pratiprasth4tr? makes his libation after the Adhvaryu. The K4ézva texts read, ‘When the Vasha/ has been uttered, the Adhvaryu offers, then the Pratiprasth4trs, then the others offer;’ and, according to Katy. IX, 11, 2, the Kamas4dhvaryus make libations from the cups of the nine Kamasins (see note 2, next page) with, ‘This to Indra’ at the Vasha/, and ‘This to Agni’ at the Anu-vasha/. These libations are evidently referred to in paragraph 31. ® ? Sasvad dha vai retasa# siktasya sambhavatas fakshushf eva prathame sambhavatas tasmad v evam gapati; Kamva rec. 5 ‘Sadasydnam hotrazam.’ The subordinate priests to whom the dhishzyas (except that of the Hotrz) belong, both those in the Sadas and the Agnidhra. See page 148, note 4. IV KANDA, 2 ADHYAYA, I BRAHMANA, 32. 287
35 ‘Sadasydnam hotrazam.’ The subordinate priests to whom the dhishzyas (except that of the Hotrz) belong, both those in the Sadas and the Agnidhra. See page 148, note 4. IV KANDA, 2 ADHYAYA, I BRAHMANA, 32. 287 two (cups) behind', but do so take the other cups, is that those two are the eyes. The residue (of Soma), then, he pours into the Hotvz’s cup. 31. They now fill up the cups of the fire-priests. For those residues? are remains of oblations, insufficient for offering: he now fills them up again, and thus they become sufficient for offering: therefore they fill up the cups of the fire-priests. 32. Thereupon they make the fire-priests offer together*. Now the fire-priests combined convey 1 That is, to the Sadas, for the priests to drink from. * Viz. the residues in the Aamasas of the Hotrakas. The filling (by the Unnetr?/ of the cups of the Kamasins—Hotr7, Brahman, Udgatrs, (and Sacrificer) ; Prasdstrz, Brahman4khamsin, Potr?, Neshéri, and Agnidhra; that of the AéAavaka remains empty for the present— takes place before the libations from the Sukra and Manthin grahas. Their cups are filled by the Unnetr? with Soma-juice from the Pitabhrt, with an ‘underlayer’ and final ‘sprinkling’ or ‘ basting’ of ‘pure’ Soma from the Drovakalasa. Previous to the filling, the Adhvaryu calls on the Maitravaruza to ‘ recite to (those cups) being drawn,’ the latter then reciting the hymn, Rig-veda I, 16, while the cups are filled. When the Srausha# is about to be pronounced by the Agnidh for the Sukra and Manthin libations, the cup-bearers lift (udyam) the cups, and, after the Pratiprasthatr?' has made his libation, they also pour some Soma-juice into the fire. The cupbearers of the first four Kamasins do so twice (and then take their cups back to the Sadas), the others only once. Thereupon the cup-bearers of these last five—the so-caJled Hotrakas, or subordinate Hotr#s—are summoned again, and their cups having been filled up with ‘pure’ Soma, the Adhvaryu makes, after the Srausha/, two more libations from each at the Vasha/ and Anuvasha/ respectively. For the offering-formulas and Anuvasha/k4ras, see Asv. V, 5, 18-19. Holding the Agnidh’s cup in his hand, he then goes to the Sadas and sits down facing the Hotrz, whereupon they drink together the Soma in the dvidevatya cups. ® The phrase ‘hotraA (fem.) samy4gayanti’ is apparently analogous to the ‘ patni# samy4gayanti’ [they perform the Patnisamy4gas, or, make the wives (of the gods) participate in the sacrifice] of the 288 SATAPATHA-BRAHMANA, the sacrifice to the gods,—it is them he thereby satisfies together, thinking, ‘Satisfied and pleased they shall convey the sacrifice to the gods:’ therefore they make the fire-priests offer together.
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.
1K4ty. 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. 19. They put their elbows together behind the sacrificial stake, unless the fire should blaze up!; but if the fire blaze up, they may join their elbows in front of the stake,—the Adhvaryu with, ‘The Sukra (bright), uniting with the sky, with the earth, with the brightly shining;’ the Pratiprasthatyz with, ‘The Manthin, uniting with the sky, with the earth, with the manthin-shining.’ Thus they make these two (cups) the resting-places of the eyes, and join the two eyes together: whence these two eyes are joined together with bones all round’. 20. The Adhvaryu throws the unsprinkled stakechip outside (the altar) with, ‘Cast out is Sanda!’ and in like manner the Pratiprasthatvz with, ‘Cast out is Marka!’ Thus they drive away the two Asura-Rakshas before the offerings. 21. Thereupon the Adhvaryu throws the sprinkled stake-chip on the Ahavantya with, ‘Thou art the abode of the Sukra!’ and in like manner the Pratiprasthatvz with, ‘Thou art the abode of the Manthin!’ These two (chips), forsooth, are the kindlers of the eyes,—he kindles the eyes therewith ; whence these eyes are kindled. 22. Thereon he mutters (V4g. S. VII, 14), ‘May 1 The sacrificial stake stands immediately in front of the high altar and fire. ‘ Yadi tato ’gnir nodbadheta,’ Kazva text. 2 That is, the cups represent the sockets of the eyes, and the libations the eyes themselves. Perhaps, however, we ought to translate, ‘whence these eyes are joined together (so as to be) on both sides of the bone,’ the sacrificial stake representing the bone or bridge of the nose. See paragraph 25. IV KANDA, 2 ADHYAYA, I BRAHMANA, 27. = 285 we be the preservers of thine unbroken manhood and prosperity, O divine Soma!’ This is the benediction of that performance : he thereby invokes a blessing. 23. He then calls (on the Agntdh) for the Srausha/, and says, ‘Urge thou for Indra the Soma-draughts brought forward, the pure, sweet-flowing, of the morrow’s morning feast!’ As the Vasha‘ is uttered, the Adhvaryu offers; then the, Pratiprasthatrz; then the cup-bearers (4amas4dhvaryu). 24. Those two offer while standing in front (of the fire); for these two (libations) are the eyes: thus they put those eyes in the front; and hence these eyes are in the front. 25. They offer while standing on both sides of the stake; for what the nose is, that is the sacrificial stake: hence these two eyes are on both sides of the nose.
225. They offer while standing on both sides of the stake; for what the nose is, that is the sacrificial stake: hence these two eyes are on both sides of the nose. 26. Being consecrated by Vasha/, these two (libations) are offered with a prayer. Now it is because the entire Savana is offered after these two (libations) that they attain to this (distinction)!; and the reason why the entire Savana is offered after them, is that they are most distinctly PragApati’s own: for they are the eyes, and the eye is the truth, and PragApati is the truth ;—this is why the entire Savana is offered after them. 27. He offers with, ‘This is the first consecration, assuring all boons: he isthe first, Varuza, * “And because these two (libations), having been consecrated by Vashas, are offered with a mantra, therefore they attain this (distinction) that the entire Savana is offered after them; and the reason why the entire Savana is offered after them, is that these two are its eyes,’ &c. 286 SATAPATHA-BRAHMANA. Mitra, Agni;—he is the first, Byzhaspati, the wise: tothat Indra offer ye the liquor, Hail?!’ 28. Now when he offers with, ‘This is the first— he is the first,’ it is just as with cast seed; for the eyes doubtless are formed first*: hence he offers with, ‘ This is the first—he is the first.’ 29. He then gives directions :—‘ Let the Hotv7’s cup advance! let the Brahman’s, the Chanters’, the Sacrificer’s (cups) advance! Ye cup-bearers of the fire-priests *, approach and fill up (the cups) with pure Soma!’—this is a composite direction. Having gone round (to behind the high altar) the Pratiprasthatzz pours his residue (of Soma) into the Adhvaryu’s (Sukra) vessel; whereby he makes the food pay tribute to the eater. The Adhvaryu pours it into the Hotvz’s cup for drinking ; because the draught belongs to the utterer of the Vasha¢; for the Vashat is the breath, and that breath has, as it were, departed from him while uttering the Vasha¢. Now the draught is breath: thus he puts that breath back into him. 30. And the reason why they do not take those 1 Or, according to Mahidhara, ‘ To that Indra offer ye the liquor with Svahal? The Pratiprasth4tr? makes his libation after the Adhvaryu. The K4ézva texts read, ‘When the Vasha/ has been uttered, the Adhvaryu offers, then the Pratiprasth4trs, then the others offer;’ and, according to Katy. IX, 11, 2, the Kamas4dhvaryus make libations from the cups of the nine Kamasins (see note 2, next page) with, ‘This to Indra’ at the Vasha/, and ‘This to Agni’ at the Anu-vasha/. These libations are evidently referred to in paragraph 31. ® ? Sasvad dha vai retasa# siktasya sambhavatas fakshushf eva prathame sambhavatas tasmad v evam gapati; Kamva rec. 5 ‘Sadasydnam hotrazam.’ The subordinate priests to whom the dhishzyas (except that of the Hotrz) belong, both those in the Sadas and the Agnidhra. See page 148, note 4. IV KANDA, 2 ADHYAYA, I BRAHMANA, 32. 287
35 ‘Sadasydnam hotrazam.’ The subordinate priests to whom the dhishzyas (except that of the Hotrz) belong, both those in the Sadas and the Agnidhra. See page 148, note 4. IV KANDA, 2 ADHYAYA, I BRAHMANA, 32. 287 two (cups) behind', but do so take the other cups, is that those two are the eyes. The residue (of Soma), then, he pours into the Hotvz’s cup. 31. They now fill up the cups of the fire-priests. For those residues? are remains of oblations, insufficient for offering: he now fills them up again, and thus they become sufficient for offering: therefore they fill up the cups of the fire-priests. 32. Thereupon they make the fire-priests offer together*. Now the fire-priests combined convey 1 That is, to the Sadas, for the priests to drink from. * Viz. the residues in the Aamasas of the Hotrakas. The filling (by the Unnetr?/ of the cups of the Kamasins—Hotr7, Brahman, Udgatrs, (and Sacrificer) ; Prasdstrz, Brahman4khamsin, Potr?, Neshéri, and Agnidhra; that of the AéAavaka remains empty for the present— takes place before the libations from the Sukra and Manthin grahas. Their cups are filled by the Unnetr? with Soma-juice from the Pitabhrt, with an ‘underlayer’ and final ‘sprinkling’ or ‘ basting’ of ‘pure’ Soma from the Drovakalasa. Previous to the filling, the Adhvaryu calls on the Maitravaruza to ‘ recite to (those cups) being drawn,’ the latter then reciting the hymn, Rig-veda I, 16, while the cups are filled. When the Srausha# is about to be pronounced by the Agnidh for the Sukra and Manthin libations, the cup-bearers lift (udyam) the cups, and, after the Pratiprasthatr?' has made his libation, they also pour some Soma-juice into the fire. The cupbearers of the first four Kamasins do so twice (and then take their cups back to the Sadas), the others only once. Thereupon the cup-bearers of these last five—the so-caJled Hotrakas, or subordinate Hotr#s—are summoned again, and their cups having been filled up with ‘pure’ Soma, the Adhvaryu makes, after the Srausha/, two more libations from each at the Vasha/ and Anuvasha/ respectively. For the offering-formulas and Anuvasha/k4ras, see Asv. V, 5, 18-19. Holding the Agnidh’s cup in his hand, he then goes to the Sadas and sits down facing the Hotrz, whereupon they drink together the Soma in the dvidevatya cups. ® The phrase ‘hotraA (fem.) samy4gayanti’ is apparently analogous to the ‘ patni# samy4gayanti’ [they perform the Patnisamy4gas, or, make the wives (of the gods) participate in the sacrifice] of the 288 SATAPATHA-BRAHMANA, the sacrifice to the gods,—it is them he thereby satisfies together, thinking, ‘Satisfied and pleased they shall convey the sacrifice to the gods:’ therefore they make the fire-priests offer together.
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.
No commentary for this page.