The Satapatha-Brâhmana, Part II — SBE Vol. 26 (trans. Julius Eggeling, 1885)
The translator’s English as printed (Julius Eggeling). The original-language text is not held; names are romanised as the translator printed them.
14. Now he draws the cups (for the seasons)
deities and offering priests of the twelve libations are: 1. Indra— the Hotr7; 2. the Maruts—the Potr?; 3. Tvash/ri and the wives of the gods—the Nesh/r/; 4. Agni—the Agnidhra ; 5. Indra- Brahman—the Brahman4zhamsin; 6. Mitra-Varuza—the Maitr4varuza; 7-10. Deva Dravinodas—the Hotrz, Potr, Neshérz, and Akfavaka respectively; 11. the Asvins—the Hotr?; 12. Agni Grzhapati—the Hotr:. For this last libation, the Maitravaruma in the first place calls on the sacrificer with, ‘O lord of the house, pronounce the offering prayer!’ and the sacrificer then again on the Hotr? with, ‘O Hotr?, pronounce the offering prayer upon this!’ whereupon the Hotr7 pronounces the (sacrificer’s) offering prayer, Katy, IX, 13; S4nkh4yana Sr. VI, 8; Haug, Transl. Ait. Br.
p- 135.
Iv KANDA, 3 ADHYAYA, I BRAHMANA, 18. 321
therefrom’, with (Vag. S. VII, 30), ‘ Thou art taken with a support: thee for Madhu!’ the Adhvaryu takes (the first); with ‘Thou art taken with a support: thee for Madhava!’ the Pratiprasth4tz (the second). These two are the spring (months?): because in spring plants sprout and trees are brought to ripeness, therefore these two are Madhu (sweet) and Madhava.
15. With ‘Thou art taken with a support: thee for Sukra!’ the Adhvaryu draws (the third); with ‘Thou art taken with a support: thee for Sufi!’ the PratiprasthAtvz (the fourth). These two are the summer (months): because during them it burns fiercest, therefore these two are Sukra (clear) and Suéi (bright).
16. With ‘Thou art taken with a support: thee for Nabhas!’ the Adhvaryu draws (the fifth) ; with ‘Thou art taken with a support: thee for Nabhasya!’ the Pratiprasthtv? (the sixth). These two are (the months) of the rainy season: it rains from yonder sky, and hence these two are Nabhas (mist, cloud) and Nabhasya.
17, With ‘Thou art taken with a support: thee for Ish (sap)!’ the Adhvaryu draws (the seventh); with ‘Thou art. taken with a support: thee for Urg (food)!’ the Pratiprasthatrd (the eighth). These two are the autumn (months) : because in autumn food (arg) and juice, (namely) plants, ripen, therefore these two are Isha and Urga.
18, With ‘Thou art taken with a support: thee for Sahas!’ the Adhvaryu draws (the ninth) ; with ‘Thou art taken with a support: thee for
- * Viz. from the Dronakalasa trough; see paragraph 6,
- * The Kanva text adds rtf in each case. [26] Y
p. 322
Sahasya!’ the Pratiprasthatvz (the tenth). These two are the winter (months): because the winter by force (sahas) brings these creatures into his power, therefore these two are Saha.and Sahasya.
19. With ‘ Thouart taken with a support: thee for Tapas!’ the Adhvaryu draws (the eleventh) ; with ‘Thou art taken with a support: thee for Tapasya!’ the Pratiprasthatr? (the twelfth). These two are (the months) of the dewy season: because during them it freezes most severely, therefore these two are Tapas and Tapasya.
(the twelfth). These two are (the months) of the dewy season: because during them it freezes most severely, therefore these two are Tapas and Tapasya.
20. With ‘Thou art taken with a support: thee to Amhasaspati (lord of trouble)!’ he (the Adhvaryu) draws the thirteenth libation, if he draw a thirteenth. The Pratiprasthatr? then pours his residue into the Adhvaryu’s vessel, or the Adhvaryu pours his residue into the Pratiprasthatrz’s vessel. He (the Adhvaryu) takes it (to the Sadas) for the purpose of drinking it?.
21. Thereupon the Pratiprasth4tvz draws the Aindragna graha with the vessel not used for the drinking. The reason why he draws the Aindragna libation with the vessel not used for drinking is that
1 The Kamva text has ‘bhakshyam’ instead of ‘bhaksham.’ Each of the priests who have pronounced the offering prayer and Vaushaf partakes of this Soma in his respective order,—the Hotr? thus taking four draughts; and the Adhvaryu and Pratiprasthatr?’ (who, after drawing the Aindragna cup, join them in the Sadas) drinking alternately from the same vessel with those Hotr?' priests, who pronounced the Vasha/ at their libations. As at the drawing of the libations, the vessel is turned round after the sixth and tenth offering priests have drank. The vessel having been emptied, the Adhvaryu takes it outside the Sadas, and then sits down in front of the Hotr:’s hearth, with his face to the east, till the recitation of the. ‘Sastra (IV, 3, 2, 2).
Iv KANDA, 3 ADHYAYA, I BRAHMANA, 25. 323
no second Vashaé is pronounced on the Aztugrahas, and for them he is about to take the Aindragna graha: thus they become consecrated for him by a second Vasha¢ through the Aindragna.
22. And again, why he draws the Aindragna graha. By drawing the libations. to the seasons he has generated this All, and having generated this All, he now establishes it on the out-breathing and in-breathing : hence this All is established on the out-breathing and in-breathing, for Indra and Agni are the outbreathing and in-breathing, and these two, heaven and earth, are the out-breathing and in-breathing, and within these two this All is established.
23. And again, why he draws the Aindragna cup. By drawing the libations to the seasons he has gene- ~ rated this All, and having generated this. All, he lays the out-breathing and in-breathing into this All: hence these two, the out-breathing and in-breathing, are laid into (or beneficial, hita, in) this All.
24. He now draws it from that (dromakalasa trough) with (Vag. S. VII, 3,1; Rig-veda ITI, 12, 1), ‘O Indra and Agni, through our songs come ye hither to the Soma, to the agreeable fume: drink thereof, urged by our hymn!—Thou art taken with a support: thee to Indraand Agni!’ —with ‘This is thy womb: thee to Indraand Agni!’ he deposits it (on the mound), for it is for Indra and Agni that he draws it.
25. Thereupon he draws the Vaisvadeva cup!.
25. Thereupon he draws the Vaisvadeva cup!.
1 According to Katy. IX, 13, 33 seq. the order of performance is as follows. In the first place the first Agya-sastra is recited. Thereupon the Adhvaryu fetches the Aindragna cup from the Havirdhana (where it was deposited by the Pratiprasthatrr), makes a libation from it—after calling on the Hotr7, as at all libations accompanied
Y2
p. 324
For by drawing the Aztugrahas he has generated this All; but were there nothing but that, there would indeed be only as many creatures as were created in the beginning : no (more) would be generated.
26. Now, in that he draws the Vaisvadeva graha, thereby he sends forth this All, these creatures in due order: whence these creatures are generated again repeatedly. He draws it with the Suéra cup, for the Suéra (bright) is yonder burning (sun), and by a sastra, ‘Singer of praises, recite Soma’s offering prayer ;’ the nardsamsa cups being shaken by the cup-bearers at the same time —and then drinks the remaining Soma with the Hotrz. Thereupon he draws the Vaisvadeva cup from the Drozakalasa, pours the remaining juice from the latter into the Pfitabhr:t, and spreads the straining-cloth over the empty vessels for the midday pressing. He also prepares the Savaniya puroddsas (see p. 315, mote 4), for the midday feast, omitting however the dish of clotted curds (payasy4). Then follows the chanting of the first Agya stotra by the Udg4trs, and the recitation of the Pratiga-sastra by the Hotrs, after which takes place the Vaisvadeva libation (and emptying of the cup) in the same way as with the Aindragna—the amasas being also drained of their contents by the respective priests. Then follows the distribution—already referred to IV, 2, 3, 11 seq. —of the Soma in the Ukthya bowl into three parts for the three Hotrakas, now about to recite their sastras (preceded by their respective stotras). The Adhvaryu takes one portion of the Soma, calls on the Udgatr?s to chant the stotra, and afterwards on the Prasdstr (Maitrévaruza) to recite his sastra ; after which he makes a libation from the portion of Soma, and pours the remainder into the PrasAstrz’s cup, to be drunk by that priest. In the same way the Pratiprasthatr? then proceeds with the portions of the two other Hotrakas, viz. the Brahman4khamsin and Akhavaka. Each time also the ten Aamasas are filled, and after libations therefrom, are emptied by the Kamasins. See also p. 287, note 2. At the end of the performance the priests pass silently out (niksarp, see p. 299, note 1) of the Sadas by the back-door and out of the Vedi; the midday performance afterwards beginning with the pratisarpaza, or ‘creeping back’ to the Sadas, with homage to the dhishnya hearths, &c.
Iv KANDA, 3 ADHYAYA, 2 BRAHMAMNA, I. 325
what rays of his there are, they are the All-gods: therefore he draws it with the Sukra cup. —
14. Now he draws the cups (for the seasons)
deities and offering priests of the twelve libations are: 1. Indra— the Hotr7; 2. the Maruts—the Potr?; 3. Tvash/ri and the wives of the gods—the Nesh/r/; 4. Agni—the Agnidhra ; 5. Indra- Brahman—the Brahman4zhamsin; 6. Mitra-Varuza—the Maitr4varuza; 7-10. Deva Dravinodas—the Hotrz, Potr, Neshérz, and Akfavaka respectively; 11. the Asvins—the Hotr?; 12. Agni Grzhapati—the Hotr:. For this last libation, the Maitravaruma in the first place calls on the sacrificer with, ‘O lord of the house, pronounce the offering prayer!’ and the sacrificer then again on the Hotr? with, ‘O Hotr?, pronounce the offering prayer upon this!’ whereupon the Hotr7 pronounces the (sacrificer’s) offering prayer, Katy, IX, 13; S4nkh4yana Sr. VI, 8; Haug, Transl. Ait. Br.
p- 135.
Iv KANDA, 3 ADHYAYA, I BRAHMANA, 18. 321 therefrom’, with (Vag. S. VII, 30), ‘ You are taken with a support: you for Madhu!’ the Adhvaryu takes (the first); with ‘You are taken with a support: you for Madhava!’ the Pratiprasth4tz (the second). These two are the spring (months?): because in spring plants sprout and trees are brought to ripeness, therefore these two are Madhu (sweet) and Madhava.
15. With ‘You are taken with a support: you for Sukra!’ the Adhvaryu draws (the third); with ‘You are taken with a support: you for Sufi!’ the PratiprasthAtvz (the fourth). These two are the summer (months): because during them it burns fiercest, therefore these two are Sukra (clear) and Suéi (bright).
16. With ‘You are taken with a support: you for Nabhas!’ the Adhvaryu draws (the fifth) ; with ‘You are taken with a support: you for Nabhasya!’ the Pratiprasthtv? (the sixth). These two are (the months) of the rainy season: it rains from yonder sky, and hence these two are Nabhas (mist, cloud) and Nabhasya.
17, With ‘You are taken with a support: you for Ish (sap)!’ the Adhvaryu draws (the seventh); with ‘You are. taken with a support: you for Urg (food)!’ the Pratiprasthatrd (the eighth). These two are the autumn (months) : because in autumn food (arg) and juice, (namely) plants, ripen, therefore these two are Isha and Urga.
18, With ‘You are taken with a support: you for Sahas!’ the Adhvaryu draws (the ninth) ; with ‘You are taken with a support: you for
- * Viz. from the Dronakalasa trough; see paragraph 6,
- * The Kanva text adds rtf in each case. [26] Y
p. 322
Sahasya!’ the Pratiprasthatvz (the tenth). These two are the winter (months): because the winter by force (sahas) brings these creatures into his power, therefore these two are Saha.and Sahasya.
19. With ‘ Thouart taken with a support: you for Tapas!’ the Adhvaryu draws (the eleventh) ; with ‘You are taken with a support: you for Tapasya!’ the Pratiprasthatr? (the twelfth). These two are (the months) of the dewy season: because during them it freezes most severely, therefore these two are Tapas and Tapasya.
(the twelfth). These two are (the months) of the dewy season: because during them it freezes most severely, therefore these two are Tapas and Tapasya.
20. With ‘You are taken with a support: you to Amhasaspati (lord of trouble)!’ he (the Adhvaryu) draws the thirteenth libation, if he draw a thirteenth. The Pratiprasthatr? then pours his residue into the Adhvaryu’s vessel, or the Adhvaryu pours his residue into the Pratiprasthatrz’s vessel. He (the Adhvaryu) takes it (to the Sadas) for the purpose of drinking it?.
21. Thereupon the Pratiprasth4tvz draws the Aindragna graha with the vessel not used for the drinking. The reason why he draws the Aindragna libation with the vessel not used for drinking is that
1 The Kamva text has ‘bhakshyam’ instead of ‘bhaksham.’ Each of the priests who have pronounced the offering prayer and Vaushaf partakes of this Soma in his respective order,—the Hotr? thus taking four draughts; and the Adhvaryu and Pratiprasthatr?’ (who, after drawing the Aindragna cup, join them in the Sadas) drinking alternately from the same vessel with those Hotr?' priests, who pronounced the Vasha/ at their libations. As at the drawing of the libations, the vessel is turned round after the sixth and tenth offering priests have drank. The vessel having been emptied, the Adhvaryu takes it outside the Sadas, and then sits down in front of the Hotr:’s hearth, with his face to the east, till the recitation of the. ‘Sastra (IV, 3, 2, 2).
Iv KANDA, 3 ADHYAYA, I BRAHMANA, 25. 323 no second Vashaé is pronounced on the Aztugrahas, and for them he is about to take the Aindragna graha: thus they become consecrated for him by a second Vasha¢ through the Aindragna.
22. And again, why he draws the Aindragna graha. By drawing the libations. to the seasons he has generated this All, and having generated this All, he now establishes it on the out-breathing and in-breathing : hence this All is established on the out-breathing and in-breathing, for Indra and Agni are the outbreathing and in-breathing, and these two, heaven and earth, are the out-breathing and in-breathing, and within these two this All is established.
23. And again, why he draws the Aindragna cup. By drawing the libations to the seasons he has gene- ~ rated this All, and having generated this. All, he lays the out-breathing and in-breathing into this All: hence these two, the out-breathing and in-breathing, are laid into (or beneficial, hita, in) this All.
24. He now draws it from that (dromakalasa trough) with (Vag. S. VII, 3,1; Rig-veda ITI, 12, 1), ‘O Indra and Agni, through our songs come you hither to the Soma, to the agreeable fume: drink thereof, urged by our hymn!—You are taken with a support: you to Indraand Agni!’ —with ‘This is your womb: you to Indraand Agni!’ he deposits it (on the mound), for it is for Indra and Agni that he draws it.
25. Thereupon he draws the Vaisvadeva cup!.
25. Thereupon he draws the Vaisvadeva cup!.
1 According to Katy. IX, 13, 33 seq. the order of performance is as follows. In the first place the first Agya-sastra is recited. Thereupon the Adhvaryu fetches the Aindragna cup from the Havirdhana (where it was deposited by the Pratiprasthatrr), makes a libation from it—after calling on the Hotr7, as at all libations accompanied
Y2
p. 324
For by drawing the Aztugrahas he has generated this All; but were there nothing but that, there would indeed be only as many creatures as were created in the beginning : no (more) would be generated.
26. Now, in that he draws the Vaisvadeva graha, thereby he sends forth this All, these creatures in due order: whence these creatures are generated again repeatedly. He draws it with the Suéra cup, for the Suéra (bright) is yonder burning (sun), and by a sastra, ‘Singer of praises, recite Soma’s offering prayer ;’ the nardsamsa cups being shaken by the cup-bearers at the same time —and then drinks the remaining Soma with the Hotrz. Thereupon he draws the Vaisvadeva cup from the Drozakalasa, pours the remaining juice from the latter into the Pfitabhr:t, and spreads the straining-cloth over the empty vessels for the midday pressing. He also prepares the Savaniya puroddsas (see p. 315, mote 4), for the midday feast, omitting however the dish of clotted curds (payasy4). Then follows the chanting of the first Agya stotra by the Udg4trs, and the recitation of the Pratiga-sastra by the Hotrs, after which takes place the Vaisvadeva libation (and emptying of the cup) in the same way as with the Aindragna—the amasas being also drained of their contents by the respective priests. Then follows the distribution—already referred to IV, 2, 3, 11 seq. —of the Soma in the Ukthya bowl into three parts for the three Hotrakas, now about to recite their sastras (preceded by their respective stotras). The Adhvaryu takes one portion of the Soma, calls on the Udgatr?s to chant the stotra, and afterwards on the Prasdstr (Maitrévaruza) to recite his sastra ; after which he makes a libation from the portion of Soma, and pours the remainder into the PrasAstrz’s cup, to be drunk by that priest. In the same way the Pratiprasthatr? then proceeds with the portions of the two other Hotrakas, viz. the Brahman4khamsin and Akhavaka. Each time also the ten Aamasas are filled, and after libations therefrom, are emptied by the Kamasins. See also p. 287, note 2. At the end of the performance the priests pass silently out (niksarp, see p. 299, note 1) of the Sadas by the back-door and out of the Vedi; the midday performance afterwards beginning with the pratisarpaza, or ‘creeping back’ to the Sadas, with homage to the dhishnya hearths, &c.
Iv KANDA, 3 ADHYAYA, 2 BRAHMAMNA, I. 325 what rays of his there are, they are the All-gods: therefore he draws it with the Sukra cup. —
No commentary for this page under the selected tracks.
There is commentary on page 1.