Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1And the horse he accepts with, ‘Let Varuza give thee to me, Yama!’ for to Yama Varuaa Iv KANDA, 3 ADHYAYA, 4 BRAHMANA, 33. 349 gave it. ‘May I obtain immortality! be thou a steed (hayaf) to the giver, strength (vayas) to me, the receiver!’ 32. And whatever other gift he gives that he gives with the hope, ‘May I also have this in yonder world!’ That he accepts with (V4g. S. VII, 48), ‘Who hath given it? to whom hath he given it? Hope hath given it, for Hope hath he given it: Hopeis the giver, Hopethereceiver. This to thee, O Hope!’ Thus he assigns it to a deity. 33. Here they say’,—Let him not assign it to any deity; for whatsoever deity he here kindles, that deity, being kindled, becomes ever more glorious from one day to the morrow; and to whatever fire he here adds fuel, that fire, being kindled, becomes ever more glorious from one day to the morrow; and ever more glorious does he become, whosoever, knowing this, accepts (a gift): even as one offers in kindled fire, so does he offer that (gift) which he gives to one learned in the scriptures. Therefore he who is learned in the scriptures need not assign (the gift to a deity). 1 The Kava text of this paragraph seems more correct: Thus he assigns it to deities; for when he bestows (abhyadh4) anything on a deity, that deity thereby shines ever more brilliantly ; and whatever (fuel) he adds to the fire, thereby it shines ever more brilliantly: and more glorious does he become from day to day whosoever, knowing it, accepts it thus. Here now Asuri said, ‘ But be who is learned in the scriptures need not regard this; for as one puts fuel on kindled fire, and offers on kindled fire, thus he gives who gives gifts to one learned in the scriptures.’ 350 SATAPATHA-BRAHMANA. FirtH BRAHMANA. D. Tue Tritiya Savana, or Eventnc Pressine. 1. Now there are three kinds of gods,—the Vasus, the Rudras, and the Adityas. Between them the press-feasts are divided: the morning pressing belongs to the Vasus, thé midday pressing to the Rudras, and the third pressing to the Adityas. But the morning pressing belonged to the Vasus exclusively, and the midday pressing to the Rudras exclusively, and the third pressing to the Adityas conjointly (with others). 2. The Adityas then said, ‘As that morning pressing belongs exclusively to the Vasus, and that midday pressing exclusively to the Rudras, so offer ye now to usa libation before the common (pressing).’ The gods said, ‘So be it!’ After the completion of the midday pressing, they offered that (libation) previous to the third pressing’. And in like manner is that libation offered to this day after the completion of the midday pressing and previous to the third pressing. 3. The Adityas said, ‘ Neither in the one pressing have we a share nor in the other: we fear lest the Rakshas might injure us!’ 4. They said to the (cups) belonging to two deities (dvidevatya’), ‘We are afraid of the Rakshas: pray, let us enter into you!’
23. The Adityas said, ‘ Neither in the one pressing have we a share nor in the other: we fear lest the Rakshas might injure us!’ 4. They said to the (cups) belonging to two deities (dvidevatya’), ‘We are afraid of the Rakshas: pray, let us enter into you!’ 1 The Aditya-graha, with which the succeeding paragraphs deal, is considered as not belonging to the Tritiya Savana proper, but as a preliminary ceremony. ? For the three dvidevatya grahas (Aindfavayava, Maitravaruna, and Asvina), see Brahmanas IV, 1, 3-5. IV KANDA, 3 ADHYAYA, 5 BRAHMANA, 7. 351 5. The Dvidevatyas said, ‘What will be our reward then ?’—‘ By us ye shall be supplied with the Anuvasha?!!’ said the Adityas—‘ So be it !'"—They entered into the dvidevatya cups. 6. Hence, when at the morning pressing he (the Adhvaryu) proceeds with the dvidevatya cups, the Pratiprasthétvz draws Soma-juice from the Dronakalasa into the Aditya vessel, with this much (of the formula, Vag. S. VIII, 1), ‘Thou art taken witha support!’ The Adhvaryu calls for the (Agnidh’s) Sraushaé, and after the Adhvaryu’s libation the Pratiprasthatrz pours (his juice into the fire), and with this much ‘Thee to the Adityas!’ he pours the ~ remains (into the Aditya-sthalt). In the same way at all (three dvidevatya libations). 7. Thus, the reason why the Pratiprasth4ty2 draws the Soma-juice, is that they entered into the dvidevatya cups. And the Adityas then said, ‘By us ye shall be supplied with the Anuvasha¢!’ For, that second libation which he (the Pratiprasthatvz) makes, he makes to (Agni) Svish¢fakvzt, and by means of the Svishtakvzt these (dvidevatyas) are supplied with the Anuvasha/; and thus those (libations) of 1 At the three dvidevatya libations no Anuvasha/k4ra is permitted; that is to say, the Hotr?is not to pronounce the words, ‘O Agni, accept of the Soma!’ after the Vasha/, with which the offering prayer (y4gy4) concludes. But as the libation, ordinarily made at the Anuvasha/, corresponds to the oblation to Agni Svishfakrit made after each chief oblation at the haviryagvia (see I, 7, 3; Ait. Br. III, 5), there is apparently no such Svish/akrit oblation at the dvidevatya libations. Now, as each of these chief libations, made by the Adhvaryu, is followed by one made by the Pratiprasthatr? from the Aditya vessel (see p. 316, note 1), these latter liba- tions are here, as it were, identified with the Svish/akr:t and the Anuvasha/kéra, 352 SATAPATHA-BRAHMANA. his are supplied with the Anuvashaé¢, having the (oblation to Agni) Svish¢akrzt performed for them. He offers on the north part (of the fire), for that is the region of that god!: hence he offers on the north part.
3his are supplied with the Anuvashaé¢, having the (oblation to Agni) Svish¢akrzt performed for them. He offers on the north part (of the fire), for that is the region of that god!: hence he offers on the north part. 8. And again, why the Pratiprasth4tv¢ draws the Soma. They entered into the Dvidevatyas; and from those which they entered he thereby draws them out. He then covers it?—for they were afraid of the Rakshas—with ‘O Vishwu, Far-strider, _ here is thy Soma, protect it lest they should injure it!’ For Vishzu is the sacrifice: to the sacrifice he thus makes it over for protection. Now, after the completion of the midday Soma feast and before the evening feast he says, ‘Come hither, Sacrificer !’ 9. They enter (the Havirdh4na) together,—the Adhvaryu, Sacrificer, Agntdhra, Pratiprasthatr?, Unnet7z, and whatever other attendant (of the Adhvaryu) there is*. They close both doors,—for they (the Adityas) were afraid of the Rakshas. He (the Adhvaryu) takes up the Aditya-sthali and Aditya-patra, and holds them close over the Patabhztt, ‘lest (any Soma-juice) should be spilt.’ 10. He then draws (the juice from the sthali into the patra) with (Vag. S. VIII, 2; Rig-veda VIII, 51, 7), ‘At notime art thou barren, and never failest thou the worshipper, O Indra; but 1 See I, 7, 3, 20. 2 The remains of Soma-juice he pours after each libation from the Aditya-patra into the Aditya-sthali, and finally puts the former on the latter by way of a lid. See p. 316, note 1. 5 While they enter by the front door, the mistress of the house enters by the back (west) door. Katy. X, 4, 2. IV KANDA, 3 ADHYAYA, 5 BRAHMANA, 14. 353 more and ever more is thy divine gift increased, O mighty lord !—Thee to the Adityas!’ 11, Let him not draw it with a ‘support’—for it was originally drawn with a support—to avoid a repetition (of sacrificial performance); but were he now also to draw it with a support, he would certainly commit a repetition. 12, Having withdrawn (the cup for a moment from the flowing juice), he again pours it in with (Vag. S. VIII, 3; Rig-veda VIII, 52, 7), ‘At no time art thou heedless, but watchest over both generations; the Soma feast! is thy strength, O fourth Aditya: the ambrosia is ready for thee in the heavens!—Thee to the Adityas!’ 13. Thereupon he takes sour milk; for the evening pressing belongs to the Adityas, and cattle are after (the manner of) the Adityas?: he thereby puts milk into the cattle, and thus that milk in cattle is beneficial®. ‘He should put it right in the centre (of the Aditya cup),’ they say, ‘for that milk is right in the centre of cattle.’ But let him rather put it in the back part (of the cup), for that milk is in the hind part of cattle. 14. And the reason why he takes sour milk is that those remains (of Soma) poured together are the leavings of offerings, and insufficient for an oblation : he now increases those (remains), and thus they * The Rig-veda reads ‘havanam’ (invocation) instead of ‘savanam.”
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.
1And the horse he accepts with, ‘Let Varuza give thee to me, Yama!’ for to Yama Varuaa Iv KANDA, 3 ADHYAYA, 4 BRAHMANA, 33. 349 gave it. ‘May I obtain immortality! be thou a steed (hayaf) to the giver, strength (vayas) to me, the receiver!’ 32. And whatever other gift he gives that he gives with the hope, ‘May I also have this in yonder world!’ That he accepts with (V4g. S. VII, 48), ‘Who hath given it? to whom hath he given it? Hope hath given it, for Hope hath he given it: Hopeis the giver, Hopethereceiver. This to thee, O Hope!’ Thus he assigns it to a deity. 33. Here they say’,—Let him not assign it to any deity; for whatsoever deity he here kindles, that deity, being kindled, becomes ever more glorious from one day to the morrow; and to whatever fire he here adds fuel, that fire, being kindled, becomes ever more glorious from one day to the morrow; and ever more glorious does he become, whosoever, knowing this, accepts (a gift): even as one offers in kindled fire, so does he offer that (gift) which he gives to one learned in the scriptures. Therefore he who is learned in the scriptures need not assign (the gift to a deity). 1 The Kava text of this paragraph seems more correct: Thus he assigns it to deities; for when he bestows (abhyadh4) anything on a deity, that deity thereby shines ever more brilliantly ; and whatever (fuel) he adds to the fire, thereby it shines ever more brilliantly: and more glorious does he become from day to day whosoever, knowing it, accepts it thus. Here now Asuri said, ‘ But be who is learned in the scriptures need not regard this; for as one puts fuel on kindled fire, and offers on kindled fire, thus he gives who gives gifts to one learned in the scriptures.’ 350 SATAPATHA-BRAHMANA. FirtH BRAHMANA. D. Tue Tritiya Savana, or Eventnc Pressine. 1. Now there are three kinds of gods,—the Vasus, the Rudras, and the Adityas. Between them the press-feasts are divided: the morning pressing belongs to the Vasus, thé midday pressing to the Rudras, and the third pressing to the Adityas. But the morning pressing belonged to the Vasus exclusively, and the midday pressing to the Rudras exclusively, and the third pressing to the Adityas conjointly (with others). 2. The Adityas then said, ‘As that morning pressing belongs exclusively to the Vasus, and that midday pressing exclusively to the Rudras, so offer ye now to usa libation before the common (pressing).’ The gods said, ‘So be it!’ After the completion of the midday pressing, they offered that (libation) previous to the third pressing’. And in like manner is that libation offered to this day after the completion of the midday pressing and previous to the third pressing. 3. The Adityas said, ‘ Neither in the one pressing have we a share nor in the other: we fear lest the Rakshas might injure us!’ 4. They said to the (cups) belonging to two deities (dvidevatya’), ‘We are afraid of the Rakshas: pray, let us enter into you!’
23. The Adityas said, ‘ Neither in the one pressing have we a share nor in the other: we fear lest the Rakshas might injure us!’ 4. They said to the (cups) belonging to two deities (dvidevatya’), ‘We are afraid of the Rakshas: pray, let us enter into you!’ 1 The Aditya-graha, with which the succeeding paragraphs deal, is considered as not belonging to the Tritiya Savana proper, but as a preliminary ceremony. ? For the three dvidevatya grahas (Aindfavayava, Maitravaruna, and Asvina), see Brahmanas IV, 1, 3-5. IV KANDA, 3 ADHYAYA, 5 BRAHMANA, 7. 351 5. The Dvidevatyas said, ‘What will be our reward then ?’—‘ By us ye shall be supplied with the Anuvasha?!!’ said the Adityas—‘ So be it !'"—They entered into the dvidevatya cups. 6. Hence, when at the morning pressing he (the Adhvaryu) proceeds with the dvidevatya cups, the Pratiprasthétvz draws Soma-juice from the Dronakalasa into the Aditya vessel, with this much (of the formula, Vag. S. VIII, 1), ‘Thou art taken witha support!’ The Adhvaryu calls for the (Agnidh’s) Sraushaé, and after the Adhvaryu’s libation the Pratiprasthatrz pours (his juice into the fire), and with this much ‘Thee to the Adityas!’ he pours the ~ remains (into the Aditya-sthalt). In the same way at all (three dvidevatya libations). 7. Thus, the reason why the Pratiprasth4ty2 draws the Soma-juice, is that they entered into the dvidevatya cups. And the Adityas then said, ‘By us ye shall be supplied with the Anuvasha¢!’ For, that second libation which he (the Pratiprasthatvz) makes, he makes to (Agni) Svish¢fakvzt, and by means of the Svishtakvzt these (dvidevatyas) are supplied with the Anuvasha/; and thus those (libations) of 1 At the three dvidevatya libations no Anuvasha/k4ra is permitted; that is to say, the Hotr?is not to pronounce the words, ‘O Agni, accept of the Soma!’ after the Vasha/, with which the offering prayer (y4gy4) concludes. But as the libation, ordinarily made at the Anuvasha/, corresponds to the oblation to Agni Svishfakrit made after each chief oblation at the haviryagvia (see I, 7, 3; Ait. Br. III, 5), there is apparently no such Svish/akrit oblation at the dvidevatya libations. Now, as each of these chief libations, made by the Adhvaryu, is followed by one made by the Pratiprasthatr? from the Aditya vessel (see p. 316, note 1), these latter liba- tions are here, as it were, identified with the Svish/akr:t and the Anuvasha/kéra, 352 SATAPATHA-BRAHMANA. his are supplied with the Anuvashaé¢, having the (oblation to Agni) Svish¢akrzt performed for them. He offers on the north part (of the fire), for that is the region of that god!: hence he offers on the north part.
3his are supplied with the Anuvashaé¢, having the (oblation to Agni) Svish¢akrzt performed for them. He offers on the north part (of the fire), for that is the region of that god!: hence he offers on the north part. 8. And again, why the Pratiprasth4tv¢ draws the Soma. They entered into the Dvidevatyas; and from those which they entered he thereby draws them out. He then covers it?—for they were afraid of the Rakshas—with ‘O Vishwu, Far-strider, _ here is thy Soma, protect it lest they should injure it!’ For Vishzu is the sacrifice: to the sacrifice he thus makes it over for protection. Now, after the completion of the midday Soma feast and before the evening feast he says, ‘Come hither, Sacrificer !’ 9. They enter (the Havirdh4na) together,—the Adhvaryu, Sacrificer, Agntdhra, Pratiprasthatr?, Unnet7z, and whatever other attendant (of the Adhvaryu) there is*. They close both doors,—for they (the Adityas) were afraid of the Rakshas. He (the Adhvaryu) takes up the Aditya-sthali and Aditya-patra, and holds them close over the Patabhztt, ‘lest (any Soma-juice) should be spilt.’ 10. He then draws (the juice from the sthali into the patra) with (Vag. S. VIII, 2; Rig-veda VIII, 51, 7), ‘At notime art thou barren, and never failest thou the worshipper, O Indra; but 1 See I, 7, 3, 20. 2 The remains of Soma-juice he pours after each libation from the Aditya-patra into the Aditya-sthali, and finally puts the former on the latter by way of a lid. See p. 316, note 1. 5 While they enter by the front door, the mistress of the house enters by the back (west) door. Katy. X, 4, 2. IV KANDA, 3 ADHYAYA, 5 BRAHMANA, 14. 353 more and ever more is thy divine gift increased, O mighty lord !—Thee to the Adityas!’ 11, Let him not draw it with a ‘support’—for it was originally drawn with a support—to avoid a repetition (of sacrificial performance); but were he now also to draw it with a support, he would certainly commit a repetition. 12, Having withdrawn (the cup for a moment from the flowing juice), he again pours it in with (Vag. S. VIII, 3; Rig-veda VIII, 52, 7), ‘At no time art thou heedless, but watchest over both generations; the Soma feast! is thy strength, O fourth Aditya: the ambrosia is ready for thee in the heavens!—Thee to the Adityas!’ 13. Thereupon he takes sour milk; for the evening pressing belongs to the Adityas, and cattle are after (the manner of) the Adityas?: he thereby puts milk into the cattle, and thus that milk in cattle is beneficial®. ‘He should put it right in the centre (of the Aditya cup),’ they say, ‘for that milk is right in the centre of cattle.’ But let him rather put it in the back part (of the cup), for that milk is in the hind part of cattle. 14. And the reason why he takes sour milk is that those remains (of Soma) poured together are the leavings of offerings, and insufficient for an oblation : he now increases those (remains), and thus they * The Rig-veda reads ‘havanam’ (invocation) instead of ‘savanam.”
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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