Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1On the right (south) side of it is the Ukthya bowl, and on the left side the Aditya bowl. Tuirp BRAHMANA. 1. That Ukthya (graha), forsooth, is his undefined breath (vital air)?, and as such it is that self of his; for the undefined breath is the self; it is his 1 On Indra and Agni, as the divine representatives of the two privileged castes, see part i, Introd. p. xvi seq. ? We ought doubtless, with the Kava text, to read ‘ pranah’ instead of ‘atmA,’ , IV KANDA, 2 ADHYAYA, 3 BRAHMANA, 5. 293 vital energy. Hence he draws it by means of this (earth), because of her is the bowl, and he draws it with a bowl ;—for undecaying and immortal is this (earth), and undecaying and immortal is the vital energy; therefore he draws it by means of this (earth or bowl). 2. He draws it full; for full means all, and the vital energy means all: therefore he draws it full. 3. That Dhruva (graha)', forsooth, (also) is his vital energy; by it his body is held together, and the joints are knit together. For (when) the last cup has not yet been drawn from that (Soma juice in the Ukthya vessel) for the A#AAvaka priest, 4. Then he takes the king (Soma) down (from the cart), and pours one third of the Vasattvaris (into the Adhavantya trough). Thus the joint unites ; for, indeed, he makes (the Ukthya cup) the first of the second pressing (Soma feast), and the last of the first: that which belongs to the second pressing he makes first, and that which belongs to the first he makes last. Thus he interlocks them; whence these joints are interlocked: this one overlapping thus, and this one thus. 5. In like manner at the midday pressing : (when) 1 See IV, 2, 4, 1 seq. 2 At the end of the morning feast the Soma in the Ukthya bowl (sthalf) is poured into the Ukthya cup (patra) in three portions ; and part of each having been offered, the remaining juice is drunk by the Hotr?’s assistants, viz. the Prasdstr?, Brahmandkhamsin, and Akhavaka. Each of these potations is preceded by the chanting of an 4gya-stotra, and the recitation of the 4gya-sastra (see next page, note 2). But before the portion of the last-named priest is poured into his cup (4amasa), fresh Soma-plants are taken down from the cart for the midday pressing ; one half of the remaining Vasativart water (or one third of the original quantity) being also poured into the Adhavaniya trough. See III, 9, 2, 3. 294 SATAPATHA-BRAHMANA. the last cup has not yet been drawn therefrom for the A&#/Avaka priest, he pours (the remaining) onethird of the Vasativart (into the Adhavantya). Thus the joint unites; for, indeed, he makes it the first of the second pressing, and the last of the first pressing’: that which belongs to the second pressing he makes first, and that which belongs to the first he makes last. Thus he interlocks them; whence these joints are interlocked: this one overlapping thus, and this one thus. And because his body is thereby held together, therefore this (graha) is his vital energy.
2Thus he interlocks them; whence these joints are interlocked: this one overlapping thus, and this one thus. And because his body is thereby held together, therefore this (graha) is his vital energy. 6. This (Ukthya graha) is the cow of plenty, Indra’s special portion. At the morning feast he (the Adhvaryu) divides it for three songs of praise ’, and at the midday feast for three,—this makes six times, for there are six seasons, and the seasons mature all wishes here on earth: for this reason, then, this (libation) is the cow of plenty, Indra’s special portion. 7. He draws it without (reciting) a purorué; for the purorué is a song of praise, since the purorué is a Ak, and the song of praise is Azé; and the libation is SAman; and what other (formula) he mutters, that is Yagus. Formerly these same (purorué verses) were apart® from the Azés, apart from the Yagus, and apart from the Sdmans. * That is to say, the last (thing) of the first of the last two pressings, or of the midday pressing. * Uktha, lit. ‘recitation,’ is the old term for ‘sastra’ (IV, 3, 2, 1 seq.). Regarding the three sastras of the Hotrakas, for the recitation of which the Ukthya graha is divided between those priests, see notes on IV, 3,1, 253 3, 3) 19- ®’ The Kanva text reads thrice ‘abhyardhe.’ Regarding the purorug& formulas see p. 268, note r. IV KANDA, 2 ADHYAYA, 3 BRAHMAMNA, II. 295 8. The gods said, ‘Come, let us place them among the Yagus: thus this science will be still more manifold.’ Accordingly they placed them among the Yagus, and thenceforward this science was still more manifold. g. And the reason why he draws this (graha) without a purorué, is that the purorué is praise, (being) a Azé, and the song of praise is Azk; and in that he divides it for recitations, thereby indeed it becomes possessed of a purorué: hence he draws it without a purorué. 10. Now he draws it from that (stream of Soma’), with (V4g. S. VII, 22),‘Thou art taken with a support: thee for Indra, possessed of the great (chant), possessed of vigour,’—for Indra is the deity of the sacrifice; wherefore he says ‘thee for Indra;’ and by ‘possessed of the great (chant), possessed of vigour, he means to say ‘for him, the strong ;’—‘I take (thee) the songpleasing, for he indeed takes it for songs of praise ;—‘ what great vigour is thine, O Indra’ —whereby he means to say, ‘ what strength is thine, O Indra’—‘for that (I take) thee! for Vishzu— thee!’ for he takes it for the life of the sacrifice: hence he says, ‘for that—thee! for Vishvu—thee!’ With, ‘This is thy womb: thee forthe songs of praise!’ he deposits it; for he indeed takes it for songs of praise. 11. He distributes it? with, ‘Thee, the god- 1 See p. 256, note 1. * That is, he pours, for each of the three assistant priests, his respective portion into the Ukthya-p4tra. This distribution does not however take place till the end of the morning performance ; see note to IV, 2, 2, 4; 3,1, 25. 296 SATAPATHA-BRAHMAMNA.
3256, note 1. * That is, he pours, for each of the three assistant priests, his respective portion into the Ukthya-p4tra. This distribution does not however take place till the end of the morning performance ; see note to IV, 2, 2, 4; 3,1, 25. 296 SATAPATHA-BRAHMAMNA. pleasing', 1 take for the gods, for the life of the sacrifice. He who would perform it in this manner would assume the command?; but let him rather distribute it to the respective deities. 12, With,‘ Thee, the god- pleasing, I take for Mitra and Varuma, for the life of the sacrifice!’ (he takes the portion) for the Maitravaruza priest ;—for in verses to Mitra and Varuma they (the Udgatvzs) chant praises for this (libation) ; and he (the Hotzz) afterwards recites verses to Mitra and Varuza for the sastra, and offers with a verse to Mitra and Varuna. 13. With, ‘Thee, the god-pleasing, I take for Indra, for the life of the sacrifice!’ (he takes the portion) for the Brahmaz&khamsin; for in verses to Indra praises are chanted for this (libation); and verses to Indra are afterwards recited as a sastra, and offering is made with a verse to Indra. 14. With, ‘Thee, the god-pleasing, I take for Indra and Agni, for the life of the sacrifice!’ (he takes the portion) for the A&##avaka; for in verses to Indra and Agni praises are chanted for this (libation); and verses to Indra and Agni are afterwards recited as a sastra, and offering is made 1 Or, the god-prospering (i. e. the one prospering the gods), devavi. ® Prasisanam kuryat. The same phrase occurs I, 9, 1, 14, where I translated ‘ will ensure dominion, —probably wrongly, though I am by no means sure of the correct meaning. SAyamna there seems to take it in the sense of ‘he bids(the gods grant his request), thus having chiefly his own interest in view’—‘ prassyante ’to devah prarthyamana iti prasisanam parusham syat sAkshat svarthaparatvam kurydd ity artha#.’ The K4zva text reads, ‘let him not divide (the libation) with this (formula), for he who divides it thus—prasasanam kuryat’ Perhaps he means to say, that by using that formula one would put oneself above the gods. At I, 9,1, 14 ‘one would give orders (to the gods)’ is probably the right translation. IV KANDA, 2 ADHYAYA, 3 BRAHMANA, 18. 297 with a verse to Indra and Agni. With,‘ Thee.... for Indra,’ he performs at the midday feast, for the midday feast is sacred to Indra. 15. Now the XarakAdhvaryus' divide (the Ukthya libation into three portions), with ‘Thou art taken with a support: thee, the god-pleasing, I take for the gods; (thee) the praise-pleasing, for praises,— agreeable to Mitra and Varuza !’—with ‘This is thy womb: thee to Mitra and Varuna!’ he (the Karakadhvaryu) deposits it; and with ‘Thou art a reoffering’ he touches the sthall.
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.
1On the right (south) side of it is the Ukthya bowl, and on the left side the Aditya bowl. Tuirp BRAHMANA. 1. That Ukthya (graha), forsooth, is his undefined breath (vital air)?, and as such it is that self of his; for the undefined breath is the self; it is his 1 On Indra and Agni, as the divine representatives of the two privileged castes, see part i, Introd. p. xvi seq. ? We ought doubtless, with the Kava text, to read ‘ pranah’ instead of ‘atmA,’ , IV KANDA, 2 ADHYAYA, 3 BRAHMANA, 5. 293 vital energy. Hence he draws it by means of this (earth), because of her is the bowl, and he draws it with a bowl ;—for undecaying and immortal is this (earth), and undecaying and immortal is the vital energy; therefore he draws it by means of this (earth or bowl). 2. He draws it full; for full means all, and the vital energy means all: therefore he draws it full. 3. That Dhruva (graha)', forsooth, (also) is his vital energy; by it his body is held together, and the joints are knit together. For (when) the last cup has not yet been drawn from that (Soma juice in the Ukthya vessel) for the A#AAvaka priest, 4. Then he takes the king (Soma) down (from the cart), and pours one third of the Vasattvaris (into the Adhavantya trough). Thus the joint unites ; for, indeed, he makes (the Ukthya cup) the first of the second pressing (Soma feast), and the last of the first: that which belongs to the second pressing he makes first, and that which belongs to the first he makes last. Thus he interlocks them; whence these joints are interlocked: this one overlapping thus, and this one thus. 5. In like manner at the midday pressing : (when) 1 See IV, 2, 4, 1 seq. 2 At the end of the morning feast the Soma in the Ukthya bowl (sthalf) is poured into the Ukthya cup (patra) in three portions ; and part of each having been offered, the remaining juice is drunk by the Hotr?’s assistants, viz. the Prasdstr?, Brahmandkhamsin, and Akhavaka. Each of these potations is preceded by the chanting of an 4gya-stotra, and the recitation of the 4gya-sastra (see next page, note 2). But before the portion of the last-named priest is poured into his cup (4amasa), fresh Soma-plants are taken down from the cart for the midday pressing ; one half of the remaining Vasativart water (or one third of the original quantity) being also poured into the Adhavaniya trough. See III, 9, 2, 3. 294 SATAPATHA-BRAHMANA. the last cup has not yet been drawn therefrom for the A&#/Avaka priest, he pours (the remaining) onethird of the Vasativart (into the Adhavantya). Thus the joint unites; for, indeed, he makes it the first of the second pressing, and the last of the first pressing’: that which belongs to the second pressing he makes first, and that which belongs to the first he makes last. Thus he interlocks them; whence these joints are interlocked: this one overlapping thus, and this one thus. And because his body is thereby held together, therefore this (graha) is his vital energy.
2Thus he interlocks them; whence these joints are interlocked: this one overlapping thus, and this one thus. And because his body is thereby held together, therefore this (graha) is his vital energy. 6. This (Ukthya graha) is the cow of plenty, Indra’s special portion. At the morning feast he (the Adhvaryu) divides it for three songs of praise ’, and at the midday feast for three,—this makes six times, for there are six seasons, and the seasons mature all wishes here on earth: for this reason, then, this (libation) is the cow of plenty, Indra’s special portion. 7. He draws it without (reciting) a purorué; for the purorué is a song of praise, since the purorué is a Ak, and the song of praise is Azé; and the libation is SAman; and what other (formula) he mutters, that is Yagus. Formerly these same (purorué verses) were apart® from the Azés, apart from the Yagus, and apart from the Sdmans. * That is to say, the last (thing) of the first of the last two pressings, or of the midday pressing. * Uktha, lit. ‘recitation,’ is the old term for ‘sastra’ (IV, 3, 2, 1 seq.). Regarding the three sastras of the Hotrakas, for the recitation of which the Ukthya graha is divided between those priests, see notes on IV, 3,1, 253 3, 3) 19- ®’ The Kanva text reads thrice ‘abhyardhe.’ Regarding the purorug& formulas see p. 268, note r. IV KANDA, 2 ADHYAYA, 3 BRAHMAMNA, II. 295 8. The gods said, ‘Come, let us place them among the Yagus: thus this science will be still more manifold.’ Accordingly they placed them among the Yagus, and thenceforward this science was still more manifold. g. And the reason why he draws this (graha) without a purorué, is that the purorué is praise, (being) a Azé, and the song of praise is Azk; and in that he divides it for recitations, thereby indeed it becomes possessed of a purorué: hence he draws it without a purorué. 10. Now he draws it from that (stream of Soma’), with (V4g. S. VII, 22),‘Thou art taken with a support: thee for Indra, possessed of the great (chant), possessed of vigour,’—for Indra is the deity of the sacrifice; wherefore he says ‘thee for Indra;’ and by ‘possessed of the great (chant), possessed of vigour, he means to say ‘for him, the strong ;’—‘I take (thee) the songpleasing, for he indeed takes it for songs of praise ;—‘ what great vigour is thine, O Indra’ —whereby he means to say, ‘ what strength is thine, O Indra’—‘for that (I take) thee! for Vishzu— thee!’ for he takes it for the life of the sacrifice: hence he says, ‘for that—thee! for Vishvu—thee!’ With, ‘This is thy womb: thee forthe songs of praise!’ he deposits it; for he indeed takes it for songs of praise. 11. He distributes it? with, ‘Thee, the god- 1 See p. 256, note 1. * That is, he pours, for each of the three assistant priests, his respective portion into the Ukthya-p4tra. This distribution does not however take place till the end of the morning performance ; see note to IV, 2, 2, 4; 3,1, 25. 296 SATAPATHA-BRAHMAMNA.
3256, note 1. * That is, he pours, for each of the three assistant priests, his respective portion into the Ukthya-p4tra. This distribution does not however take place till the end of the morning performance ; see note to IV, 2, 2, 4; 3,1, 25. 296 SATAPATHA-BRAHMAMNA. pleasing', 1 take for the gods, for the life of the sacrifice. He who would perform it in this manner would assume the command?; but let him rather distribute it to the respective deities. 12, With,‘ Thee, the god- pleasing, I take for Mitra and Varuma, for the life of the sacrifice!’ (he takes the portion) for the Maitravaruza priest ;—for in verses to Mitra and Varuma they (the Udgatvzs) chant praises for this (libation) ; and he (the Hotzz) afterwards recites verses to Mitra and Varuza for the sastra, and offers with a verse to Mitra and Varuna. 13. With, ‘Thee, the god-pleasing, I take for Indra, for the life of the sacrifice!’ (he takes the portion) for the Brahmaz&khamsin; for in verses to Indra praises are chanted for this (libation); and verses to Indra are afterwards recited as a sastra, and offering is made with a verse to Indra. 14. With, ‘Thee, the god-pleasing, I take for Indra and Agni, for the life of the sacrifice!’ (he takes the portion) for the A&##avaka; for in verses to Indra and Agni praises are chanted for this (libation); and verses to Indra and Agni are afterwards recited as a sastra, and offering is made 1 Or, the god-prospering (i. e. the one prospering the gods), devavi. ® Prasisanam kuryat. The same phrase occurs I, 9, 1, 14, where I translated ‘ will ensure dominion, —probably wrongly, though I am by no means sure of the correct meaning. SAyamna there seems to take it in the sense of ‘he bids(the gods grant his request), thus having chiefly his own interest in view’—‘ prassyante ’to devah prarthyamana iti prasisanam parusham syat sAkshat svarthaparatvam kurydd ity artha#.’ The K4zva text reads, ‘let him not divide (the libation) with this (formula), for he who divides it thus—prasasanam kuryat’ Perhaps he means to say, that by using that formula one would put oneself above the gods. At I, 9,1, 14 ‘one would give orders (to the gods)’ is probably the right translation. IV KANDA, 2 ADHYAYA, 3 BRAHMANA, 18. 297 with a verse to Indra and Agni. With,‘ Thee.... for Indra,’ he performs at the midday feast, for the midday feast is sacred to Indra. 15. Now the XarakAdhvaryus' divide (the Ukthya libation into three portions), with ‘Thou art taken with a support: thee, the god-pleasing, I take for the gods; (thee) the praise-pleasing, for praises,— agreeable to Mitra and Varuza !’—with ‘This is thy womb: thee to Mitra and Varuna!’ he (the Karakadhvaryu) deposits it; and with ‘Thou art a reoffering’ he touches the sthall.
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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