Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1that implanted seed. On the other hand, were he to respond while standing with his face turned away (from the Hotvz), that implanted seed would assuredly perish away, and would not be brought forth; but thus facing each other (the male and female) bring forth the implanted seed. 5. Now the strength of the metres was exhausted by the gods, for it was by the metres that the gods attained the world of heaven. And the response (song) is ecstasy (mada *)—what ecstasy there is in the 74 and that which there is in the SAman, that is sap: this sap he now lays into the metres, and thus makes the metres of restored strength; and with them of restored strength they perform the sacrifice. 6. Hence if (the Hotrz) recites by half-verses, let (the Adhvaryu) respond at each half-verse ; and if he recites by p&das (hemistichs), let him respond at each pada. For whenever, in reciting, he (the Hotrz) draws breath, there the Asura-Rakshas rush into the sacrifice: there he (the Adhvaryu) closes it up by means of the response, so that the evil spirits, the Rakshas, cannot rush in; and thus he destroys the world of the sacrificer’s enemies. 1 That is, fashions him, or makes him slender. A fanciful derivation of sastra (sams, to recite, praise, cf. carmen), from the root s4 (so), to sharpen (? or from sas, to cut, carve). ‘ Yathayam purovartf purushas tikshvakritak, avaya(va)vibhagena spash/ikr:tas tathA sastrezaitad retak syati spash/am karoti,’ Say. * Upanimadati, ‘cheers ;’ the Kava text (W.) has ‘ upanivadati.’ 5 Or, intoxication, intoxicating drink. See paragraph 10, and P- 330, note £. IV KANDA, 3 ADHYAYA, 2 BRAHMANA, 10. 329 7. Now, in the beginning the metres consisted of four syllables. Then Gagatt flew up for Soma and came back, leaving behind three syllables. Then Trish¢ubh flew up for Soma and came back, leaving behind one syllable. Then GAyatri flew up for Soma, and she came back bringing with her those syllables as well as Soma. Thus she came to consist of eight syllables: wherefore they say, ‘ Gayatrt is octosyllabic.’ 8. With her they performed the morning feast of the Soma-sacrifice,—whence the morning feast pertains to Gdyatrt. With her they performed the midday feast. Trish¢ubh then said to her, ‘To thee will I come with three syllables: invite me, and exclude me not from the sacrifice !’—‘ So be it!’ she said and invited her. Thus the Trish¢ubh came to consist of eleven syllables, and therefore they say, ‘The midday Soma feast pertains to Trish¢ubh.’ 9. With her (G4yatrt) indeed they performed the evening feast. Gagati then said to her, ‘ To thee will I come with one syllable : invite me, and exclude me not from the sacrifice !—‘ So be it!’ she said and invited her. Thus the Gagatt came to consist of twelve syllables; and therefore they say, ‘The evening Soma feast pertains to Gagatt.’
2Gagati then said to her, ‘ To thee will I come with one syllable : invite me, and exclude me not from the sacrifice !—‘ So be it!’ she said and invited her. Thus the Gagatt came to consist of twelve syllables; and therefore they say, ‘The evening Soma feast pertains to Gagatt.’ 10. As to this they say, ‘Surely all the Soma feasts pertain to GAyatrt, since Gayatri alone went on increasing.’ At the morning feast he should therefore respond with a complete (formula), for complete! G4yatri returned. At the midday feast 1 Or perhaps, successful, samsiddha [svaktyany aksharamy aparityagyavikrité (? avikritté), Say.]. The response (pratigara) here alluded to, is probably the one ordinarily used by the Adhvaryu, whenever the Hotr? pauses in his recitation, at the end of half- 330 SATAPATHA-BRAHMANA. (he responds with a formula) containing once (the verb) ‘to rejoice (mad)?,’ for she (Trish¢ubh) came back, leaving one syllable behind; and with that same (formula) -he then completes her, makes her whole,— 11. When trish¢ubh verses were-recited. At the evening Soma feast (the Adhvaryu responds with a formula) containing thrice (the verb) ‘to rejoice?,’ for she (Gagatt) came back leaving three syllables behind ; and with these (formulas) he then completes her, makes her whole,— 12, When (the hymn) to Heaven and Earth is recited *, Now these creatures-subsist on those two, verses (or padas), nivids, &c., viz. ‘Othamo daiva,’—or, Othavo daivom, whenever the Hotr? puts in the sacred syllable ‘om,’ ‘Tasm&t karamfd gfyatra-pratahsavane samsiddham avikritam vidhasyam4nam omantam prati-grzhntyat,’ Sy. For the Adhvaryu’s response, ‘ sams&mo daiva,’ to the Hotrz’s summons (ah4va), see p- 326, note 1. 1 When the first verse of the trish‘ubh hymn, Rig-veda X, 73, is recited by the Hotr? in the Marutvatfya Sastra at the midday feast, the Adhvaryu’s response is ‘mad4mo daiva’ (we rejoice, O divine one). Katy. X, 3, 8; cf. Weber, Ind. Stud. X,-p. 37. * According to Katy. X, 6, 6 ‘maddmo daiva’ is optionally the Adhvaryu’s response at the recitation in the Agnimérutra Sastra of three of the so-called Anupantya (or Svadushkiliya) trishfubh verses VI, 47, 1-4 (see note on IV, 4, 2, 18). Possibly the present paragraph may refer to those verses, in which case the words ‘ when trish/ubh verses are recited’ would begin a fresh paragraph. Sdyana, however, seems to take it in the same way as above; cf. also the Ké4ava reading in next:note. 5 This is the (Gagatt) hymn I, 189 recited in the Vaisvadeva Sastra. According to Katy. X, 6, 5, the response is to be thrice (after each of the three first verses) ‘mad4mo daiva.’ The Kaava has for paragraphs ro—12, ‘At the morning feast he responds by a complete (formula), for complete Géayatri returned. At the midday feast he responds once with one containing “mad,” when he IV KANDA, 3 ADHYAYA,-3 BRAHMANA, I. 331
3At the midday feast he responds once with one containing “mad,” when he IV KANDA, 3 ADHYAYA,-3 BRAHMANA, I. 331 the heaven and the earth—he thereby imbues those two, heaven and earth, with vigour; and upon those two, thus vigorous and affording the means of subsistence, these creatures subsist. Let him respond with ‘Om!’ only, for that is truth, that the gods know. 13. Now some respond with ‘ Oth4mo daiva vak,’ saying, ‘The response is speech (w4k): thus we obtain speech.’ But let him not do this; for surely, in whichsoever way he may respond, speech is obtained by him, since he responds by speech. Let him therefore respond with ‘Om?!’ only, for that is truth, that the gods know. ‘TuirD BRAHMANA. C. Tue MApnyanprna Savana, on Mippay Soma Fast. 1. He presses out (the Soma-juice) with ‘Iha! Tha?!’ (hither), whereby he draws Indra nigh; and recites trish/ubh verses, for she (Trish/ubh) returned leaving one syllable behind: hereby now he completes her, makes her whole. .At the evening feast with something containing thrice ‘‘ mad,” for she (Gagatf) returned leaving three syllables behind: hereby now he completes her, makes her whole. At the (hymn) to Heaven and Earth he responds with one that contains “mad;” when he recites (the hymn) Heaven and Earth—these creatures subsisting on those two, Heaven and Earth—he thereby puts juice into them, and upon those two, thus rendered juiceful, these creatures subsist. He responds with “Om,” for that is truth, that the gods know.’ 1 That is, instead of ‘ v4k,’ hence ‘Oth4mo daivom.’ ‘Om’ pure and simple is the response at the end of the sastra. * ‘Tha’ (here, hither) with the last syllable protracted. The Hotri’s cup with the Nigrébhy4 (vasativari) water having been handed to the sacrificer, and the fillet or band (ushwisha) with which the Soma-plants are tied together, to the Gr4vastut, the pressing is performed in the same way as the ‘ great pressing,’ at 332 SATAPATHA-BRAHMANA. with ‘Brzhat! Brvzhat!’ (great), whereby he draws Indra? nigh. 2. The Sukra and Manthin grahas he draws first, for thereby the Soma feast comes to be supplied with pure Soma (sukra). Thereupon the Agrayaza, for that (cup) is drawn at all (three) feasts. Then the Marutvattya cup; then the Ukthya, for here also there are songs of praise (Uktha)*. 3. Now some draw the Marutvattya after they have drawn the Ukthya; but let him not do this,— _ let him rather draw the Ukthya after he has drawn the Marutvattya.
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.
1that implanted seed. On the other hand, were he to respond while standing with his face turned away (from the Hotvz), that implanted seed would assuredly perish away, and would not be brought forth; but thus facing each other (the male and female) bring forth the implanted seed. 5. Now the strength of the metres was exhausted by the gods, for it was by the metres that the gods attained the world of heaven. And the response (song) is ecstasy (mada *)—what ecstasy there is in the 74 and that which there is in the SAman, that is sap: this sap he now lays into the metres, and thus makes the metres of restored strength; and with them of restored strength they perform the sacrifice. 6. Hence if (the Hotrz) recites by half-verses, let (the Adhvaryu) respond at each half-verse ; and if he recites by p&das (hemistichs), let him respond at each pada. For whenever, in reciting, he (the Hotrz) draws breath, there the Asura-Rakshas rush into the sacrifice: there he (the Adhvaryu) closes it up by means of the response, so that the evil spirits, the Rakshas, cannot rush in; and thus he destroys the world of the sacrificer’s enemies. 1 That is, fashions him, or makes him slender. A fanciful derivation of sastra (sams, to recite, praise, cf. carmen), from the root s4 (so), to sharpen (? or from sas, to cut, carve). ‘ Yathayam purovartf purushas tikshvakritak, avaya(va)vibhagena spash/ikr:tas tathA sastrezaitad retak syati spash/am karoti,’ Say. * Upanimadati, ‘cheers ;’ the Kava text (W.) has ‘ upanivadati.’ 5 Or, intoxication, intoxicating drink. See paragraph 10, and P- 330, note £. IV KANDA, 3 ADHYAYA, 2 BRAHMANA, 10. 329 7. Now, in the beginning the metres consisted of four syllables. Then Gagatt flew up for Soma and came back, leaving behind three syllables. Then Trish¢ubh flew up for Soma and came back, leaving behind one syllable. Then GAyatri flew up for Soma, and she came back bringing with her those syllables as well as Soma. Thus she came to consist of eight syllables: wherefore they say, ‘ Gayatrt is octosyllabic.’ 8. With her they performed the morning feast of the Soma-sacrifice,—whence the morning feast pertains to Gdyatrt. With her they performed the midday feast. Trish¢ubh then said to her, ‘To thee will I come with three syllables: invite me, and exclude me not from the sacrifice !’—‘ So be it!’ she said and invited her. Thus the Trish¢ubh came to consist of eleven syllables, and therefore they say, ‘The midday Soma feast pertains to Trish¢ubh.’ 9. With her (G4yatrt) indeed they performed the evening feast. Gagati then said to her, ‘ To thee will I come with one syllable : invite me, and exclude me not from the sacrifice !—‘ So be it!’ she said and invited her. Thus the Gagatt came to consist of twelve syllables; and therefore they say, ‘The evening Soma feast pertains to Gagatt.’
2Gagati then said to her, ‘ To thee will I come with one syllable : invite me, and exclude me not from the sacrifice !—‘ So be it!’ she said and invited her. Thus the Gagatt came to consist of twelve syllables; and therefore they say, ‘The evening Soma feast pertains to Gagatt.’ 10. As to this they say, ‘Surely all the Soma feasts pertain to GAyatrt, since Gayatri alone went on increasing.’ At the morning feast he should therefore respond with a complete (formula), for complete! G4yatri returned. At the midday feast 1 Or perhaps, successful, samsiddha [svaktyany aksharamy aparityagyavikrité (? avikritté), Say.]. The response (pratigara) here alluded to, is probably the one ordinarily used by the Adhvaryu, whenever the Hotr? pauses in his recitation, at the end of half- 330 SATAPATHA-BRAHMANA. (he responds with a formula) containing once (the verb) ‘to rejoice (mad)?,’ for she (Trish¢ubh) came back, leaving one syllable behind; and with that same (formula) -he then completes her, makes her whole,— 11. When trish¢ubh verses were-recited. At the evening Soma feast (the Adhvaryu responds with a formula) containing thrice (the verb) ‘to rejoice?,’ for she (Gagatt) came back leaving three syllables behind ; and with these (formulas) he then completes her, makes her whole,— 12, When (the hymn) to Heaven and Earth is recited *, Now these creatures-subsist on those two, verses (or padas), nivids, &c., viz. ‘Othamo daiva,’—or, Othavo daivom, whenever the Hotr? puts in the sacred syllable ‘om,’ ‘Tasm&t karamfd gfyatra-pratahsavane samsiddham avikritam vidhasyam4nam omantam prati-grzhntyat,’ Sy. For the Adhvaryu’s response, ‘ sams&mo daiva,’ to the Hotrz’s summons (ah4va), see p- 326, note 1. 1 When the first verse of the trish‘ubh hymn, Rig-veda X, 73, is recited by the Hotr? in the Marutvatfya Sastra at the midday feast, the Adhvaryu’s response is ‘mad4mo daiva’ (we rejoice, O divine one). Katy. X, 3, 8; cf. Weber, Ind. Stud. X,-p. 37. * According to Katy. X, 6, 6 ‘maddmo daiva’ is optionally the Adhvaryu’s response at the recitation in the Agnimérutra Sastra of three of the so-called Anupantya (or Svadushkiliya) trishfubh verses VI, 47, 1-4 (see note on IV, 4, 2, 18). Possibly the present paragraph may refer to those verses, in which case the words ‘ when trish/ubh verses are recited’ would begin a fresh paragraph. Sdyana, however, seems to take it in the same way as above; cf. also the Ké4ava reading in next:note. 5 This is the (Gagatt) hymn I, 189 recited in the Vaisvadeva Sastra. According to Katy. X, 6, 5, the response is to be thrice (after each of the three first verses) ‘mad4mo daiva.’ The Kaava has for paragraphs ro—12, ‘At the morning feast he responds by a complete (formula), for complete Géayatri returned. At the midday feast he responds once with one containing “mad,” when he IV KANDA, 3 ADHYAYA,-3 BRAHMANA, I. 331
3At the midday feast he responds once with one containing “mad,” when he IV KANDA, 3 ADHYAYA,-3 BRAHMANA, I. 331 the heaven and the earth—he thereby imbues those two, heaven and earth, with vigour; and upon those two, thus vigorous and affording the means of subsistence, these creatures subsist. Let him respond with ‘Om!’ only, for that is truth, that the gods know. 13. Now some respond with ‘ Oth4mo daiva vak,’ saying, ‘The response is speech (w4k): thus we obtain speech.’ But let him not do this; for surely, in whichsoever way he may respond, speech is obtained by him, since he responds by speech. Let him therefore respond with ‘Om?!’ only, for that is truth, that the gods know. ‘TuirD BRAHMANA. C. Tue MApnyanprna Savana, on Mippay Soma Fast. 1. He presses out (the Soma-juice) with ‘Iha! Tha?!’ (hither), whereby he draws Indra nigh; and recites trish/ubh verses, for she (Trish/ubh) returned leaving one syllable behind: hereby now he completes her, makes her whole. .At the evening feast with something containing thrice ‘‘ mad,” for she (Gagatf) returned leaving three syllables behind: hereby now he completes her, makes her whole. At the (hymn) to Heaven and Earth he responds with one that contains “mad;” when he recites (the hymn) Heaven and Earth—these creatures subsisting on those two, Heaven and Earth—he thereby puts juice into them, and upon those two, thus rendered juiceful, these creatures subsist. He responds with “Om,” for that is truth, that the gods know.’ 1 That is, instead of ‘ v4k,’ hence ‘Oth4mo daivom.’ ‘Om’ pure and simple is the response at the end of the sastra. * ‘Tha’ (here, hither) with the last syllable protracted. The Hotri’s cup with the Nigrébhy4 (vasativari) water having been handed to the sacrificer, and the fillet or band (ushwisha) with which the Soma-plants are tied together, to the Gr4vastut, the pressing is performed in the same way as the ‘ great pressing,’ at 332 SATAPATHA-BRAHMANA. with ‘Brzhat! Brvzhat!’ (great), whereby he draws Indra? nigh. 2. The Sukra and Manthin grahas he draws first, for thereby the Soma feast comes to be supplied with pure Soma (sukra). Thereupon the Agrayaza, for that (cup) is drawn at all (three) feasts. Then the Marutvattya cup; then the Ukthya, for here also there are songs of praise (Uktha)*. 3. Now some draw the Marutvattya after they have drawn the Ukthya; but let him not do this,— _ let him rather draw the Ukthya after he has drawn the Marutvattya.
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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