Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1* The dhruva-sthali is placed just in front of the northern prop. * Lit. not putting a blade of grass between (the sthalf and the ground on which it stands). Cf. Katy. IX, 2,18. Apparently he is to shift the sthalt along the ground from the khara to the place where it is to stand, all grass and other objects being thus removed between this vessel and those standing on the mound (‘vyuhyaitam na trinam kandntardhaya,’ Kanva text). 302 SATAPATHA-BRAHMANA. (the others) on the raised (mound), and this one (he deposits) after pushing (the dust) aside without leaving as much as a blade of grass between. 15. For this (cup of Soma) is that part of his body from the navel downwards; and below, as it were, _ is what is from the navel downwards; and below, as it were, is what (one deposits) after pushing (the dust) aside and leaving not so much as a blade of grass between: therefore he deposits this (Dhruva graha) after pushing (the dust) aside, without leaving so much as a blade of grass between. 16. Now, that sacrifice which is being performed is Pragdpati, from whom these creatures on earth have been born,—and indeed even now they are born after this (sacrifice). The creatures that are born therefrom after those (libations) which he deposits on the raised (mound), stand on this (earth) with something different from their own self,—for those which stand on hoofs indeed stand on this (earth) with something different from their own self. And when he deposits this (Dhruva cup) after shifting aside (the dust), and not leaving so much as a blade of grass between,—the creatures that are born thereafter from this (sacrifice), stand on this (earth) with their own self, namely, men and wild beasts}. 17. Moreover, on the one hand, in throwing up (the mound) he puts upon this (earth) something different from it; and those creatures that are born from this (sacrifice) after those (libations) which he . deposits on the raised (mound), they stand on this (earth) with something different from their own self, namely, with hoofs. 1 Svapada, lit. ‘dog-footed’ beasts. IV KANDA, 2 ADHYAYA, 4 BRAHMANA, 20. 303 18. And, on the other hand, they offer in the Ahavantya? a sacrificial cake, parched barley-grains, porridge, sour curds, and clotted curds,—this is like pouring (food) into one’s mouth. But this (Libation) remains apart, (being) of one form like water. Hence while he eats the multiform food with that mouth (the fire), he lets flow from that opening the uniform (libation) like water. Then as to why it is called Dhruva. 19. Now, once on a time, the gods, while performing sacrifice, were afraid of an attack from the Asura- Rakshas. The Asuta-Rakshas assailed them from the south, and overturned those southern cups of Soma,—even that southern Soma-cart they overturned ; but that other (cart) they could not overturn : the northern cart then kept the southern cart steady’. And because they could not overturn that (northern cup) therefore it is called Dhruva (firm).
2And because they could not overturn that (northern cup) therefore it is called Dhruva (firm). 20. They indeed watch over it; for this (cup of Soma) is the head of Gayatri, Gayatri being the sacrifice,—there are twelve chants (stotra) and twelve recitations (sastra): that makes twenty-four, and of twenty-four syllables consists the Gayatri. This cup of Soma is her head; but the head means excellence, for the head indeed means excellence: hence people say of him who is the best man of a place, that ‘so and so is the head of such and such a place. And, indeed, the best man’ would come to harm, if this 1 See IV; 2, 5, 15 seq. 8 «They (the gods) then made the southern cart firm from (or by means of) the northern cart.’ Kazva text. 5 It is more probable that the Dhruva (firm, constant) derives its name from the fact that it remains intact till the very end of the Agnish/oma, as suggested in the Petersburg Dictionary. 304 SATAPATHA-BRAHMANA. (cup) were to come to harm; and, the best man being the sacrificer, they watch (this cup) lest the sacrificer should come to harm. 21. Moreover, this (graha) is Gayatrti’s calf, GAyatri being the sacrifice,—there are twelve chants and twelve recitations: that makes twenty-four, and of twenty-four syllables consists the Gayatri. This is her calf ;—when they watch it, then they watch these calves for the sake of the milking: ‘as they yield this milk, even so may this Gayatri yield all the sacrificer’s wishes, —this is why they watch it. 22. And when both the Adhvaryu and the Pratiprasth4trz walk out (of the cart-shed) and (afterwards) enter (again)!, it is as if (a cow) were to come with the calf tied to her. They come to this cup of Soma, and he (the Adhvaryu) pours it out; whereby he lets loose the GAyatrt: ‘ Made over to the sacrificer, may this GAyatrt yield all his desires!’ for this reason he pours it out. 23. He pours it (into the Hotrvz’s cup") with (Vag. S. VII, 25), ‘The firm Soma I pour out—or, I take—with firm mind and speech: now may Indra make our people of one mind, free from enemies!’ whereby he means to say, ‘so that Indra may make these our creatures, the people, of one mind and free from enemies, for their happiness and glory and nourishment!’ 24. Here now he draws it from that (stream of Soma)?, (V4g. S. VII, 24; Rig-veda VI, 7, 1), ‘Agni 1 Viz. at the evening feast, when the Adhvaryu pours the Soma from the Dhruva-sthali into the Hotr7’s cup (paragraph 23). 2 See p. 256, note 1. The preceding paragraphs anticipate the future rites regarding this libation, the original drawing of which is only now described. Iv KANDA, 2 ADHYAYA, 5 BRAHMANA, 2. 305
32 See p. 256, note 1. The preceding paragraphs anticipate the future rites regarding this libation, the original drawing of which is only now described. Iv KANDA, 2 ADHYAYA, 5 BRAHMANA, 2. 305 Vaisvanara, the crest of heaven, the disposer of the earth, bornin the sacred rite, the wise all-ruler, the guest of men,—him the gods have begotten as a vessel for their mouth. Thou art taken with a support: thou art firm (Dhruva), of firm abode, the firmest of the firm, the most solidly founded of the solid! This is thy womb—thee for VaisvAnara!’ therewith he deposits it after pushing (the dust) aside, and not leaving so much as a blade of grass between: for he indeed takes it for (Agni) Vaisvanara. Firta BrRAHMANA, 1. Having drawn the cups of Soma, and gone out (of the cart-shed to the high altar)!, he offers the oblation of drops% The reason why he offers the oblation of drops is this. Whatever drops of that (Soma) are spilt here, to them he now wishes a safe journey to the Ahavantya, for the Ahavantya is the resting-place of offerings: this is why he offers the oblation of drops. 2. He offers with (V4g. S. VII, 26; Rig-veda X, 17, 12), ‘Whatever drop of thine leapeth » The libations (grahas) having been taken, and the remaining Nigr&bhya water, mixed with Soma-juice, poured from the Hotr2’s cup into the Dronakalasa (p. 256, note 1), the Adhvaryu, Pratiprasthatr?, Prastotrz, Udgatr:, Pratihartr7, and Sacrificer walk out of the Havirdh4na shed, each following one touching the hem of the garment of the one before him, and betake themselves to the altar. 2 The viprud-homa, an expiatory oblation for the Soma spilt during the pressing, consists of a prakarant spoon full of ghee. According to Asv.V, 2, 6, and L&ty. I, 11, 9, it would seem that each of those taking part in the Sarpama (see p. 299, note 2) makes two oblations (called ‘ pravritta-homa’ by Lasy. Sr. and Pafidavimsa Br.), (26) Xx 306 SATAPATHA-BRAHMANA. away, whatever stalk of thine,—whatever particle (of Soma) is spilt, that is a drop, that indeed he means ; and by ‘ whatever stalk of thine’ he mentions the stalk ;—‘stone-pressed, from the lap of the press-bowls;’ for pressed by the stone! it leaps away from the two press-bowls ;—‘ be it from the Adhvaryu or from the strainer,—for it leaps away either from the Adhvaryu’s hands or from the strainer,—‘that I offer unto thee in my mind consecrated by Vasha¢, Hail!’ whereby it becomes for him as an offering consecrated by Vashad. 3. Thereupon the Adhvaryu takes two stalks of grass from the covered altar. The two Adhvaryus? proceed first (to the chanting-place beside the pit), as the out-breathing and in-breathing of the sacrifice; then the Prastotvz,as the voice of the sacrifice ; then the Udgatvz, as the self (or body), the Pragdpati, of the sacrifice; then the Pratihartvz, either as the physician or the through-breathing®.
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.
1* The dhruva-sthali is placed just in front of the northern prop. * Lit. not putting a blade of grass between (the sthalf and the ground on which it stands). Cf. Katy. IX, 2,18. Apparently he is to shift the sthalt along the ground from the khara to the place where it is to stand, all grass and other objects being thus removed between this vessel and those standing on the mound (‘vyuhyaitam na trinam kandntardhaya,’ Kanva text). 302 SATAPATHA-BRAHMANA. (the others) on the raised (mound), and this one (he deposits) after pushing (the dust) aside without leaving as much as a blade of grass between. 15. For this (cup of Soma) is that part of his body from the navel downwards; and below, as it were, _ is what is from the navel downwards; and below, as it were, is what (one deposits) after pushing (the dust) aside and leaving not so much as a blade of grass between: therefore he deposits this (Dhruva graha) after pushing (the dust) aside, without leaving so much as a blade of grass between. 16. Now, that sacrifice which is being performed is Pragdpati, from whom these creatures on earth have been born,—and indeed even now they are born after this (sacrifice). The creatures that are born therefrom after those (libations) which he deposits on the raised (mound), stand on this (earth) with something different from their own self,—for those which stand on hoofs indeed stand on this (earth) with something different from their own self. And when he deposits this (Dhruva cup) after shifting aside (the dust), and not leaving so much as a blade of grass between,—the creatures that are born thereafter from this (sacrifice), stand on this (earth) with their own self, namely, men and wild beasts}. 17. Moreover, on the one hand, in throwing up (the mound) he puts upon this (earth) something different from it; and those creatures that are born from this (sacrifice) after those (libations) which he . deposits on the raised (mound), they stand on this (earth) with something different from their own self, namely, with hoofs. 1 Svapada, lit. ‘dog-footed’ beasts. IV KANDA, 2 ADHYAYA, 4 BRAHMANA, 20. 303 18. And, on the other hand, they offer in the Ahavantya? a sacrificial cake, parched barley-grains, porridge, sour curds, and clotted curds,—this is like pouring (food) into one’s mouth. But this (Libation) remains apart, (being) of one form like water. Hence while he eats the multiform food with that mouth (the fire), he lets flow from that opening the uniform (libation) like water. Then as to why it is called Dhruva. 19. Now, once on a time, the gods, while performing sacrifice, were afraid of an attack from the Asura- Rakshas. The Asuta-Rakshas assailed them from the south, and overturned those southern cups of Soma,—even that southern Soma-cart they overturned ; but that other (cart) they could not overturn : the northern cart then kept the southern cart steady’. And because they could not overturn that (northern cup) therefore it is called Dhruva (firm).
2And because they could not overturn that (northern cup) therefore it is called Dhruva (firm). 20. They indeed watch over it; for this (cup of Soma) is the head of Gayatri, Gayatri being the sacrifice,—there are twelve chants (stotra) and twelve recitations (sastra): that makes twenty-four, and of twenty-four syllables consists the Gayatri. This cup of Soma is her head; but the head means excellence, for the head indeed means excellence: hence people say of him who is the best man of a place, that ‘so and so is the head of such and such a place. And, indeed, the best man’ would come to harm, if this 1 See IV; 2, 5, 15 seq. 8 «They (the gods) then made the southern cart firm from (or by means of) the northern cart.’ Kazva text. 5 It is more probable that the Dhruva (firm, constant) derives its name from the fact that it remains intact till the very end of the Agnish/oma, as suggested in the Petersburg Dictionary. 304 SATAPATHA-BRAHMANA. (cup) were to come to harm; and, the best man being the sacrificer, they watch (this cup) lest the sacrificer should come to harm. 21. Moreover, this (graha) is Gayatrti’s calf, GAyatri being the sacrifice,—there are twelve chants and twelve recitations: that makes twenty-four, and of twenty-four syllables consists the Gayatri. This is her calf ;—when they watch it, then they watch these calves for the sake of the milking: ‘as they yield this milk, even so may this Gayatri yield all the sacrificer’s wishes, —this is why they watch it. 22. And when both the Adhvaryu and the Pratiprasth4trz walk out (of the cart-shed) and (afterwards) enter (again)!, it is as if (a cow) were to come with the calf tied to her. They come to this cup of Soma, and he (the Adhvaryu) pours it out; whereby he lets loose the GAyatrt: ‘ Made over to the sacrificer, may this GAyatrt yield all his desires!’ for this reason he pours it out. 23. He pours it (into the Hotrvz’s cup") with (Vag. S. VII, 25), ‘The firm Soma I pour out—or, I take—with firm mind and speech: now may Indra make our people of one mind, free from enemies!’ whereby he means to say, ‘so that Indra may make these our creatures, the people, of one mind and free from enemies, for their happiness and glory and nourishment!’ 24. Here now he draws it from that (stream of Soma)?, (V4g. S. VII, 24; Rig-veda VI, 7, 1), ‘Agni 1 Viz. at the evening feast, when the Adhvaryu pours the Soma from the Dhruva-sthali into the Hotr7’s cup (paragraph 23). 2 See p. 256, note 1. The preceding paragraphs anticipate the future rites regarding this libation, the original drawing of which is only now described. Iv KANDA, 2 ADHYAYA, 5 BRAHMANA, 2. 305
32 See p. 256, note 1. The preceding paragraphs anticipate the future rites regarding this libation, the original drawing of which is only now described. Iv KANDA, 2 ADHYAYA, 5 BRAHMANA, 2. 305 Vaisvanara, the crest of heaven, the disposer of the earth, bornin the sacred rite, the wise all-ruler, the guest of men,—him the gods have begotten as a vessel for their mouth. Thou art taken with a support: thou art firm (Dhruva), of firm abode, the firmest of the firm, the most solidly founded of the solid! This is thy womb—thee for VaisvAnara!’ therewith he deposits it after pushing (the dust) aside, and not leaving so much as a blade of grass between: for he indeed takes it for (Agni) Vaisvanara. Firta BrRAHMANA, 1. Having drawn the cups of Soma, and gone out (of the cart-shed to the high altar)!, he offers the oblation of drops% The reason why he offers the oblation of drops is this. Whatever drops of that (Soma) are spilt here, to them he now wishes a safe journey to the Ahavantya, for the Ahavantya is the resting-place of offerings: this is why he offers the oblation of drops. 2. He offers with (V4g. S. VII, 26; Rig-veda X, 17, 12), ‘Whatever drop of thine leapeth » The libations (grahas) having been taken, and the remaining Nigr&bhya water, mixed with Soma-juice, poured from the Hotr2’s cup into the Dronakalasa (p. 256, note 1), the Adhvaryu, Pratiprasthatr?, Prastotrz, Udgatr:, Pratihartr7, and Sacrificer walk out of the Havirdh4na shed, each following one touching the hem of the garment of the one before him, and betake themselves to the altar. 2 The viprud-homa, an expiatory oblation for the Soma spilt during the pressing, consists of a prakarant spoon full of ghee. According to Asv.V, 2, 6, and L&ty. I, 11, 9, it would seem that each of those taking part in the Sarpama (see p. 299, note 2) makes two oblations (called ‘ pravritta-homa’ by Lasy. Sr. and Pafidavimsa Br.), (26) Xx 306 SATAPATHA-BRAHMANA. away, whatever stalk of thine,—whatever particle (of Soma) is spilt, that is a drop, that indeed he means ; and by ‘ whatever stalk of thine’ he mentions the stalk ;—‘stone-pressed, from the lap of the press-bowls;’ for pressed by the stone! it leaps away from the two press-bowls ;—‘ be it from the Adhvaryu or from the strainer,—for it leaps away either from the Adhvaryu’s hands or from the strainer,—‘that I offer unto thee in my mind consecrated by Vasha¢, Hail!’ whereby it becomes for him as an offering consecrated by Vashad. 3. Thereupon the Adhvaryu takes two stalks of grass from the covered altar. The two Adhvaryus? proceed first (to the chanting-place beside the pit), as the out-breathing and in-breathing of the sacrifice; then the Prastotvz,as the voice of the sacrifice ; then the Udgatvz, as the self (or body), the Pragdpati, of the sacrifice; then the Pratihartvz, either as the physician or the through-breathing®.
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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