Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1295, note 2, Thereupon he addresses the above summons to the respective priests, for the preparations necessary for the evening pressing. Z 2 340 SATAPATHA-BRAHMANA. resound! Agnidh, stir the sour milk! be thou mindful of Soma’s (pap)!’ It is for the evening’s pressfeast that those pressers press out (the Soma-juice), for the evening feast they make the mortars resound, for the evening feast the Agnidh stirs the sour milk, ‘for the evening feast he boils the pap for Soma. For these two press-feasts, the morning feast and the midday feast, are indeed rich in pure Soma, are rich in juice; but that third press-feast is emptied of the pure Soma. Hence he forms it from out of this midday feast; and thus that third press-feast becomes for him rich in pure Soma, rich in juice: this is why he now speaks that speech. Fourtu BrAHMANA. 1. Now, they slay the sacrifice, when they spread (perform) it :—to wit, when they press out the king (Soma), they slay him; when they quiet the victim, they slay it; and with mortar and pestle, with the upper and nether millstone, they slay the havis offering. 2. When slain, that sacrifice was no longer vigorous. By means of dakshiz4s (gifts to the priests) the gods invigorated it: hence the name dakshiz4, because thereby they invigorated (dakshay)it. Whatever, therefore, fails in this sacrifice, when slain, that he now invigorates by means of gifts to the priests ; then the sacrifice becomes indeed successful: for this reason he makes gifts to the priests. ‘3. Now at the Haviryagza, indeed, they give as little as six or twelve (cows'), but no Soma-sacrifice should have dakshivAs of less than a hundred. For 1 See I, 2, 2, 3-5. IV KANDA, 3 ADHYAYA, 4 BRAHMANA, 6. 341 he, Pragdpati', forsooth, is the visible sacrifice; and man is nearest to Pragdpati, and he has a life of a hundred years, a hundred powers, a hundred energies. Only by a hundred he invigorates him, and not by less than a hundred: wherefore no Soma-sacrifice should have dakshiz4s of less than a hundred; nor should any one officiate as a priest for a sacrificer at a (Soma-sacrifice) where less than a hundred are given,—‘lest he should be an eyewitness when they will but slay and not invigorate him (Soma).’ 4. Now, truly, there are two kinds of gods; for the gods, forsooth, are the gods; and the learned Bréhmans versed in sacred lore are the human gods. And the sacrifice to them is twofold, oblations (being the sacrifice) to the gods, and gifts to the priests being that to the human gods, to the learned Brahmans versed in sacred lore. With oblations, forsooth, one gratifies the gods, and with gifts to the priests the human gods, the learned Brahmans versed in sacred lore. These two kinds of gods, when gratified, convey him to the heavenly world.
2With oblations, forsooth, one gratifies the gods, and with gifts to the priests the human gods, the learned Brahmans versed in sacred lore. These two kinds of gods, when gratified, convey him to the heavenly world. 5. But it is to the officiating priests, forsooth, that these gifts of his belong, for they prepare him another self,—to wit, this sacrifice, consisting of Az& and Yagus and SAman and oblations,—that becomes his self in yonder world: ‘It is they that have generated me,’ from this (consideration) he should give the gifts to officiating priests and not to nonofficiating. 6. Having gone back to the G4rhapatya fire*, he 1 «For he, Soma, doubtless is the visible Prag4pati (pratyaksham pragipatiz).’ Kanva text. * That is, the fire at the front door of the hall (the old Ahavaniya fire). Each priest has to perform two such d&akshina-homas 342 SATAPATHA-BRAHMANA. offers the gift offerings. Having tied a piece of gold in a fringed cloth’, and laid it (into the spoon), he offers, ‘May there be a place for me in the world of the gods!’ With this hope he offers whoever offers: that same sacrifice of his goes to the world of the gods; and behind it goes the gift he gives to the priests, and holding on to the gift follows the sacrificer. 7. Now, there are four (kinds of) gifts to priests,— gold, the cow, cloth, and the horse. But it is not proper that he should lay a horse’s foot or a cow's foot (into the spoon): hence he ties up a piece of gold in a fringed cloth, and having laid it (into the spoon) he offers. 8. He offers with two verses to the Sun. For yonder world is shut off by darkness; and dispelling the darkness by that light he reaches the heavenly world: therefore he offers with two verses to the Sun. 9. He offers with this gayatrt verse (Vag. S. VII, 41; Rig-veda I, 50, 1), ‘The lights bear on high that divine knower of beings, Sdrya, that all may see him,—Hail!’—for the g4yatrt is this earth, and she is a safe resting-place: hence he thereby stands firmly on this safe resting-place. 10. He then makes the second offering with this trish¢ubh verse (V4g. S. VII, 42; Rig-veda I, 115, 1), ‘The brilliant front? of the gods hath risen, of ghee. For the Hotr:’s formulas, see Asv. Sr. V, 13,14. For the proper place of these offerings in the performance, see p. 336, note 2. 1 Or rather, in a cloth such as is used at a das&homa, or oblation at which the fringe (or unwoven end) of a cloth is used (dasahomiya). * That is, either ‘face’ or ‘ van-guard,’ anika. IV KANDA, 3 ADHYAYA, 4 BRAHMANA, 14. 343 the eye of Mitra, Varuza, and Agni: Sfdrya, the soul of the movable and immovable, hath filled the heaven and the earth and the air,— Hail!’ whereby he approaches the world (of the | gods). a
3* That is, either ‘face’ or ‘ van-guard,’ anika. IV KANDA, 3 ADHYAYA, 4 BRAHMANA, 14. 343 the eye of Mitra, Varuza, and Agni: Sfdrya, the soul of the movable and immovable, hath filled the heaven and the earth and the air,— Hail!’ whereby he approaches the world (of the | gods). a 11. He then makes either one or two oblations on the Agntdhra (fire). The reason why he makes one or two oblations on the Agntdhra fire is that Agni rules over beasts (cattle)!, and they lie round about him on every side : it is him he pleases by this oblation, and thus pleased he is gracious unto this (sacrificer), and the latter offers (to the priests a cow) graciously given up by him (Agni). 12. He offers with (V4g. S. VII, 43; Rig-veda I, 189, 1), ‘O Agni, lead us on a good path unto wealth; thou, O god, that knowest all works! keep thou from us the sin that leadeth astray, and we will offer unto thee most ample adora. tion,—‘ Hail!’ Thereupon, if he intends to give away a horse, harnessed or unharnessed, let him make a second oblation; but if not, he need not attend to this. 13. He offers with (V4g. S. VII, 44), ‘May this Agni make wide room for us: may he march in front smiting the haters! May he gain riches in the winning of riches: may he, fiercely rushing, conquer the enemies! Hail!’ for the horse is a winner of riches (spoils, prizes). 14. Thereupon, taking some gold, (the sacrificer) 1 For this usurpation, on the part of Agni, of one of Rudra’s functions, S&yava refers to a legend in the Taittiriyaka (Taitt. S. I, 5,1), where Agni is identified with Rudra, Agni being so called because he roared (rud). See also Sat. Br. I, 7, 3, 8 344 SATAPATHA-BRAHMANA. goes to the hall. South of the altar stand the Dakshiz4 (cows). Standing in front of the hall, he respectfully addresses them! with (V4g. S. VII, 45), ‘By your beauty have I come to beauty.’ Now at first cattle did not submit to being given away. Laying aside their own beauteous forms? they approached with their (bare) bodies. The gods then went up to them from the offering ground with their (the animals’) own forms; and they, knowing their own forms, resigned themselves and became well-disposed to being given away. And in like manner does he now go up to them from the offering ground with their own forms; and they, knowing their own forms, resign themselves and become well-disposed to being given away. 15. ‘May the all-knowing Tutha distribute you!’—Now, Tutha is the Brahman: he thus distributes them by means of the Brahman. And the Brahman knows who is fit to receive a dakshiv4 and who is unfit : thus these (cows) of his are given away only to him who is fit to receive a dakshi#4 and not to him who is unfit. 16. ‘Go ye forward in the way of truth,—for whosoever walks in the way of the gods, walks in the way of truth ;—‘ ye of shining (4andra) gifts!’ whereby they walk with that light (4andra, the moon).
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.
1295, note 2, Thereupon he addresses the above summons to the respective priests, for the preparations necessary for the evening pressing. Z 2 340 SATAPATHA-BRAHMANA. resound! Agnidh, stir the sour milk! be thou mindful of Soma’s (pap)!’ It is for the evening’s pressfeast that those pressers press out (the Soma-juice), for the evening feast they make the mortars resound, for the evening feast the Agnidh stirs the sour milk, ‘for the evening feast he boils the pap for Soma. For these two press-feasts, the morning feast and the midday feast, are indeed rich in pure Soma, are rich in juice; but that third press-feast is emptied of the pure Soma. Hence he forms it from out of this midday feast; and thus that third press-feast becomes for him rich in pure Soma, rich in juice: this is why he now speaks that speech. Fourtu BrAHMANA. 1. Now, they slay the sacrifice, when they spread (perform) it :—to wit, when they press out the king (Soma), they slay him; when they quiet the victim, they slay it; and with mortar and pestle, with the upper and nether millstone, they slay the havis offering. 2. When slain, that sacrifice was no longer vigorous. By means of dakshiz4s (gifts to the priests) the gods invigorated it: hence the name dakshiz4, because thereby they invigorated (dakshay)it. Whatever, therefore, fails in this sacrifice, when slain, that he now invigorates by means of gifts to the priests ; then the sacrifice becomes indeed successful: for this reason he makes gifts to the priests. ‘3. Now at the Haviryagza, indeed, they give as little as six or twelve (cows'), but no Soma-sacrifice should have dakshivAs of less than a hundred. For 1 See I, 2, 2, 3-5. IV KANDA, 3 ADHYAYA, 4 BRAHMANA, 6. 341 he, Pragdpati', forsooth, is the visible sacrifice; and man is nearest to Pragdpati, and he has a life of a hundred years, a hundred powers, a hundred energies. Only by a hundred he invigorates him, and not by less than a hundred: wherefore no Soma-sacrifice should have dakshiz4s of less than a hundred; nor should any one officiate as a priest for a sacrificer at a (Soma-sacrifice) where less than a hundred are given,—‘lest he should be an eyewitness when they will but slay and not invigorate him (Soma).’ 4. Now, truly, there are two kinds of gods; for the gods, forsooth, are the gods; and the learned Bréhmans versed in sacred lore are the human gods. And the sacrifice to them is twofold, oblations (being the sacrifice) to the gods, and gifts to the priests being that to the human gods, to the learned Brahmans versed in sacred lore. With oblations, forsooth, one gratifies the gods, and with gifts to the priests the human gods, the learned Brahmans versed in sacred lore. These two kinds of gods, when gratified, convey him to the heavenly world.
2With oblations, forsooth, one gratifies the gods, and with gifts to the priests the human gods, the learned Brahmans versed in sacred lore. These two kinds of gods, when gratified, convey him to the heavenly world. 5. But it is to the officiating priests, forsooth, that these gifts of his belong, for they prepare him another self,—to wit, this sacrifice, consisting of Az& and Yagus and SAman and oblations,—that becomes his self in yonder world: ‘It is they that have generated me,’ from this (consideration) he should give the gifts to officiating priests and not to nonofficiating. 6. Having gone back to the G4rhapatya fire*, he 1 «For he, Soma, doubtless is the visible Prag4pati (pratyaksham pragipatiz).’ Kanva text. * That is, the fire at the front door of the hall (the old Ahavaniya fire). Each priest has to perform two such d&akshina-homas 342 SATAPATHA-BRAHMANA. offers the gift offerings. Having tied a piece of gold in a fringed cloth’, and laid it (into the spoon), he offers, ‘May there be a place for me in the world of the gods!’ With this hope he offers whoever offers: that same sacrifice of his goes to the world of the gods; and behind it goes the gift he gives to the priests, and holding on to the gift follows the sacrificer. 7. Now, there are four (kinds of) gifts to priests,— gold, the cow, cloth, and the horse. But it is not proper that he should lay a horse’s foot or a cow's foot (into the spoon): hence he ties up a piece of gold in a fringed cloth, and having laid it (into the spoon) he offers. 8. He offers with two verses to the Sun. For yonder world is shut off by darkness; and dispelling the darkness by that light he reaches the heavenly world: therefore he offers with two verses to the Sun. 9. He offers with this gayatrt verse (Vag. S. VII, 41; Rig-veda I, 50, 1), ‘The lights bear on high that divine knower of beings, Sdrya, that all may see him,—Hail!’—for the g4yatrt is this earth, and she is a safe resting-place: hence he thereby stands firmly on this safe resting-place. 10. He then makes the second offering with this trish¢ubh verse (V4g. S. VII, 42; Rig-veda I, 115, 1), ‘The brilliant front? of the gods hath risen, of ghee. For the Hotr:’s formulas, see Asv. Sr. V, 13,14. For the proper place of these offerings in the performance, see p. 336, note 2. 1 Or rather, in a cloth such as is used at a das&homa, or oblation at which the fringe (or unwoven end) of a cloth is used (dasahomiya). * That is, either ‘face’ or ‘ van-guard,’ anika. IV KANDA, 3 ADHYAYA, 4 BRAHMANA, 14. 343 the eye of Mitra, Varuza, and Agni: Sfdrya, the soul of the movable and immovable, hath filled the heaven and the earth and the air,— Hail!’ whereby he approaches the world (of the | gods). a
3* That is, either ‘face’ or ‘ van-guard,’ anika. IV KANDA, 3 ADHYAYA, 4 BRAHMANA, 14. 343 the eye of Mitra, Varuza, and Agni: Sfdrya, the soul of the movable and immovable, hath filled the heaven and the earth and the air,— Hail!’ whereby he approaches the world (of the | gods). a 11. He then makes either one or two oblations on the Agntdhra (fire). The reason why he makes one or two oblations on the Agntdhra fire is that Agni rules over beasts (cattle)!, and they lie round about him on every side : it is him he pleases by this oblation, and thus pleased he is gracious unto this (sacrificer), and the latter offers (to the priests a cow) graciously given up by him (Agni). 12. He offers with (V4g. S. VII, 43; Rig-veda I, 189, 1), ‘O Agni, lead us on a good path unto wealth; thou, O god, that knowest all works! keep thou from us the sin that leadeth astray, and we will offer unto thee most ample adora. tion,—‘ Hail!’ Thereupon, if he intends to give away a horse, harnessed or unharnessed, let him make a second oblation; but if not, he need not attend to this. 13. He offers with (V4g. S. VII, 44), ‘May this Agni make wide room for us: may he march in front smiting the haters! May he gain riches in the winning of riches: may he, fiercely rushing, conquer the enemies! Hail!’ for the horse is a winner of riches (spoils, prizes). 14. Thereupon, taking some gold, (the sacrificer) 1 For this usurpation, on the part of Agni, of one of Rudra’s functions, S&yava refers to a legend in the Taittiriyaka (Taitt. S. I, 5,1), where Agni is identified with Rudra, Agni being so called because he roared (rud). See also Sat. Br. I, 7, 3, 8 344 SATAPATHA-BRAHMANA. goes to the hall. South of the altar stand the Dakshiz4 (cows). Standing in front of the hall, he respectfully addresses them! with (V4g. S. VII, 45), ‘By your beauty have I come to beauty.’ Now at first cattle did not submit to being given away. Laying aside their own beauteous forms? they approached with their (bare) bodies. The gods then went up to them from the offering ground with their (the animals’) own forms; and they, knowing their own forms, resigned themselves and became well-disposed to being given away. And in like manner does he now go up to them from the offering ground with their own forms; and they, knowing their own forms, resign themselves and become well-disposed to being given away. 15. ‘May the all-knowing Tutha distribute you!’—Now, Tutha is the Brahman: he thus distributes them by means of the Brahman. And the Brahman knows who is fit to receive a dakshiv4 and who is unfit : thus these (cows) of his are given away only to him who is fit to receive a dakshi#4 and not to him who is unfit. 16. ‘Go ye forward in the way of truth,—for whosoever walks in the way of the gods, walks in the way of truth ;—‘ ye of shining (4andra) gifts!’ whereby they walk with that light (4andra, the moon).
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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