Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
12 See IV, 3, 3, 12. 358 SATAPATHA-BRAHMANA, 3. But Savitrz, forsooth, is he that burns yonder (the sun); and he indeed is all the seasons: thus the seasons, the year, are overtly attended to at the evening feast,—for this reason he draws the SAvitra cup. 4. He draws it with the Up4msu vessel. For Savitzz is his mind, and the Up4msu is his breath : therefore he draws it with the UpAmsu vessel; or with the Antary4ma vessel, for that is one and the same, since the Up4msu and Antary4ma are the outbreathing and in-breathing?. 5. He draws it from the Agrayama graha; for Savitr? is his mind, and the Agrayana is his body (or self): he thus puts the mind into the body. Savitr? is his breath, and the Agrayama is his body : he thus puts the breath into the body. 6. He thus draws it therefrom with (Vag. S. VIII, 6; Rig-veda VI, 71, 6), ‘Bring thou forth boons for us this day, O Savitar, boons to-morrow, boons day by day: O God, through this our prayer may we be sharers of boons, of a good and plenteous abode!—T hou art taken with a support!—Thou art Savitvz’s joy-giver, thou art a joy-giver: give me joy! speed the sacrifice; speed the lord of the sacrifice to (receive) his share!’ 7. Having drawn it, he does not deposit it; for Savitz? is his (Yagé#a’s) mind, and hence this mind is restless. And Savitvz is his breath: hence this breath passes to and fro unrestingly. He then says (to the Maitravaruza), ‘ Recite (the invitatory prayer) to the god Savitvz!’ Having called for the 1 See IV, 1, 1, 1. Iv KANDA, 4 ADHYAYA, I BRAHMANA, 10. 359 Sraushaé, he says, ‘ Prompt (the Hotz? to recite the offering prayer) to the god Savitz!’ The Vasha¢ having been pronounced, he offers. He (the Hotz) pronounces no Anuvashaf!,— for Savitrz is his mind,—‘lest he should consign his mind to the fire ;’ and Savitvz being his breath,—‘ lest he should consign his breath to the fire.’ 8. Then with the (same) vessel, without drinking therefrom?, he draws the Vaisvadeva graha. The reason why he draws the Vaisvadeva graha with the (same) vessel, without drinking therefrom, is this: on the Savitra graha he (the Hotz) pronounces no Anuvasha/, and it is therefrom that he is about to draw the Vaisvadeva graha,—thus it is by means of the Vaisvadeva that it becomes supplied with the Anuvashaé for him. g. And further why he draws the Vaisvadeva graha. Savitvz, forsooth, is his mind, and the Visve Devahk (All-gods, or all the gods’) are everything here: he thus makes everything here subservient and obedient to the mind, and hence everything here is subservient and obedient to the mind. to. And again why he draws the Vaisvadeva graha. Savitvz, forsooth, is his breath, and the Allgods are everything here: he thereby puts the outbreathing and in-breathing into everything here, and 1 See p. 351, note 1. * Lit. ‘with the not-drunk-from vessel.’ He is not to drink with the Hotr7' the remains of the SAvitra graha, which is to be offered up entirely (holocaust).
2351, note 1. * Lit. ‘with the not-drunk-from vessel.’ He is not to drink with the Hotr7' the remains of the SAvitra graha, which is to be offered up entirely (holocaust). * In Ait. Br. III, 31 five classes of beings, viz. the gods and men, the Gandharva-Apsaras, the serpents and the manes, are included in the term Visve Devas. 360 SATAPATHA-BRAHMANA. thus the out-breathing and in-breathing become beneficial (or put) in everything here. 11, And again why he draws the Vaisvadeva graha. The evening feast belongs to the All-gods : thus indeed it is called on the part of the Saman, in that the evening feast is called Vaisvadeva on the part of the z£1, and in the same way on the part of the Yagus, by way of preparatory rite, when he draws that Mah4-vaisvadeva graha. 12. He draws it from the Pitabhvzt; for the Pitabhyzt belongs to the All-gods, because therefrom they draw (Soma-juice) for the gods, therefrom for men, therefrom for the Fathers: hence the Patabhvzt belongs to the All-gods. 13. He draws it without a purorué’, for he draws it for the All-gods, and the All-gods are everything, the Az&é and Yagus and Séman; and even in that he draws it for the All-gods, thereby it becomes supplied with a purorué for him: therefore he draws it without a purorué, 14. He thus draws it therefrom with (Vag. S. VIII, 8), ‘Thou art taken with a support: thou art well-guarded, well-established,’—for well-guarded and well-established is the breath,—‘ homage to the great bull!’—the great bull is PragApati (the lord of creatures): ‘homage to Pragdpati,’ he thereby means to say.—‘ Thee to the All-gods! this is thy womb,—thee to the All-gods!’ Therewith he 1 The first sastra of the Tritiya-savana, now about to be recited by the Hotr? (Rig-veda priest), is the Vaisvadeva sastra ; hence also, he argues, it is Vaisvadeva on the part of the Siman, because of the intimate connection of the SAman chants (here the Trttya, or Arbhava, pavam4na stotra; see Pp. 325, note 2) with the sastras. * See p. 268, note 1. IV KANDA, 4 ADHYAYA, I BRAHMANA, 15. 361 deposits it; for it is for the All-gods that he draws it. Thereupon he goes (to the Sadas) and sits down (in front of the Hotrz) with his face to the east'. 15. And when he (the Hotvz) recites this (verse), ‘With one and ten for thine own sake, with two and twenty for offering, with three and thirty for up-bearing (the sacrifice to the gods); with thy teams, O V4yu, do thou here unloose them!’—during (the recitation of) this verse to V4yu the drinking-vessels are unyoked?, for beasts have VAyu for their leader; and Vayu 1 He remains thus seated till the Hotri utters the Ahava ‘ Adhvaryo sosamsivom’ (Adhvaryu, let us sing !), when he turns round and makes his response (pratigara) ‘Samsimo daivom.’ See p. 326, note 1.
3326, note 1. The Vaisvadeva sastra consists of the following parts :— Pratipad (opening triplet), Rig-veda V, 82, 1-3. Anufara (sequel), ib. 4-7. SfQkta (hymn) to Savitr:, IV, 54. Before the last verse the Nivid (‘ May the god Savitr?' drink of the Soma !’ &c.) is inserted ; to which the verse to V4yu, referred to in paragraph 15, is added. Sfikta to Heaven and Earth, I,159, with the Nivid ‘ May Heaven and Earth delight in the Soma!’ &c., inserted before the last verse ; the Adhvaryu’s response being thrice ‘ Mad&mo daiva,’ See P. 330, note 3. Dhayyé verse, I, 4,1. Sfikta to the Rvbhus, I, 111; with Nivid before the last verse. Three DhAyy4s, X,123,1; X, 63, 3; IV, g0, 6. Sfiktato Visve Devas, I, 89; with Nivid before the last verse. The concluding verse (paridh4nfya) is recited thrice; the first time with stops at every half verse, the second and third time at every pada. Ukthavirya, ‘ Praise has been sung to Indra, to the gods, to hear thee!’ — Then follows the recitation of the offering prayer VI, 52, 13, after which the libation is made, the remaining juice being then drunk, as well as that in the 4amasas. 2 That is, having been rinsed in the Marg4lfya, the three dvidevatya are deposited on the khara by the Pratiprasthatr?. 362 SATAPATHA-BRAHMANA. (wind) is breath, since it is by means of the breath that beasts move about. 16. Now once on a time he went away from the gods with the beasts. The gods called after him at the morning pressing,—he returned not. They called after him at the midday pressing,—but he returned not. They called after him at the evening pressing. 17. Being about to return, he said, ‘If I were to return to you, what would be my reward ?’—‘ By thee these vessels would be yoked, and by thee they would be unloosed!’—Hence those vessels are yoked by that (V4yu), when he (the Adhvaryu) draws the (cups) for Indra and V4yu and so forth. And now those vessels are unloosed by him, when he says, ‘with thy teams, O V4yu, do thou here unloose them ;’—teams mean cattle: thus he unlooses those vessels by means of cattle. 18. Now, had he returned at the morning pressing—the morning pressing belonging to the Gayatri, and the Gayatri being the priesthood *—then cattle would have come to be with priests only. And had he returned at the midday pressing—the midday pressing belonging to Indra, and Indra being the nobility—cattle would have come to be with nobles only. But in that he returned at the evening pressing—the evening pressing belonging to the All-gods, and the All-gods being everything here— therefore there are cattle everywhere here. 1 See IV, 1, 3-10. * Perhaps we ought to read, with the KAzva text, gdyatram vai pratahsavanam gdyatram agnes khando brahma va agnir, brahmazeshu haiva pasavo ’bhavishyan, ‘the morning pressing relating to the gayatri, and the gAyatrt metre belonging to Agni, and Agni being the priesthood.’
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.
12 See IV, 3, 3, 12. 358 SATAPATHA-BRAHMANA, 3. But Savitrz, forsooth, is he that burns yonder (the sun); and he indeed is all the seasons: thus the seasons, the year, are overtly attended to at the evening feast,—for this reason he draws the SAvitra cup. 4. He draws it with the Up4msu vessel. For Savitzz is his mind, and the Up4msu is his breath : therefore he draws it with the UpAmsu vessel; or with the Antary4ma vessel, for that is one and the same, since the Up4msu and Antary4ma are the outbreathing and in-breathing?. 5. He draws it from the Agrayama graha; for Savitr? is his mind, and the Agrayana is his body (or self): he thus puts the mind into the body. Savitr? is his breath, and the Agrayama is his body : he thus puts the breath into the body. 6. He thus draws it therefrom with (Vag. S. VIII, 6; Rig-veda VI, 71, 6), ‘Bring thou forth boons for us this day, O Savitar, boons to-morrow, boons day by day: O God, through this our prayer may we be sharers of boons, of a good and plenteous abode!—T hou art taken with a support!—Thou art Savitvz’s joy-giver, thou art a joy-giver: give me joy! speed the sacrifice; speed the lord of the sacrifice to (receive) his share!’ 7. Having drawn it, he does not deposit it; for Savitz? is his (Yagé#a’s) mind, and hence this mind is restless. And Savitvz is his breath: hence this breath passes to and fro unrestingly. He then says (to the Maitravaruza), ‘ Recite (the invitatory prayer) to the god Savitvz!’ Having called for the 1 See IV, 1, 1, 1. Iv KANDA, 4 ADHYAYA, I BRAHMANA, 10. 359 Sraushaé, he says, ‘ Prompt (the Hotz? to recite the offering prayer) to the god Savitz!’ The Vasha¢ having been pronounced, he offers. He (the Hotz) pronounces no Anuvashaf!,— for Savitrz is his mind,—‘lest he should consign his mind to the fire ;’ and Savitvz being his breath,—‘ lest he should consign his breath to the fire.’ 8. Then with the (same) vessel, without drinking therefrom?, he draws the Vaisvadeva graha. The reason why he draws the Vaisvadeva graha with the (same) vessel, without drinking therefrom, is this: on the Savitra graha he (the Hotz) pronounces no Anuvasha/, and it is therefrom that he is about to draw the Vaisvadeva graha,—thus it is by means of the Vaisvadeva that it becomes supplied with the Anuvashaé for him. g. And further why he draws the Vaisvadeva graha. Savitvz, forsooth, is his mind, and the Visve Devahk (All-gods, or all the gods’) are everything here: he thus makes everything here subservient and obedient to the mind, and hence everything here is subservient and obedient to the mind. to. And again why he draws the Vaisvadeva graha. Savitvz, forsooth, is his breath, and the Allgods are everything here: he thereby puts the outbreathing and in-breathing into everything here, and 1 See p. 351, note 1. * Lit. ‘with the not-drunk-from vessel.’ He is not to drink with the Hotr7' the remains of the SAvitra graha, which is to be offered up entirely (holocaust).
2351, note 1. * Lit. ‘with the not-drunk-from vessel.’ He is not to drink with the Hotr7' the remains of the SAvitra graha, which is to be offered up entirely (holocaust). * In Ait. Br. III, 31 five classes of beings, viz. the gods and men, the Gandharva-Apsaras, the serpents and the manes, are included in the term Visve Devas. 360 SATAPATHA-BRAHMANA. thus the out-breathing and in-breathing become beneficial (or put) in everything here. 11, And again why he draws the Vaisvadeva graha. The evening feast belongs to the All-gods : thus indeed it is called on the part of the Saman, in that the evening feast is called Vaisvadeva on the part of the z£1, and in the same way on the part of the Yagus, by way of preparatory rite, when he draws that Mah4-vaisvadeva graha. 12. He draws it from the Pitabhvzt; for the Pitabhyzt belongs to the All-gods, because therefrom they draw (Soma-juice) for the gods, therefrom for men, therefrom for the Fathers: hence the Patabhvzt belongs to the All-gods. 13. He draws it without a purorué’, for he draws it for the All-gods, and the All-gods are everything, the Az&é and Yagus and Séman; and even in that he draws it for the All-gods, thereby it becomes supplied with a purorué for him: therefore he draws it without a purorué, 14. He thus draws it therefrom with (Vag. S. VIII, 8), ‘Thou art taken with a support: thou art well-guarded, well-established,’—for well-guarded and well-established is the breath,—‘ homage to the great bull!’—the great bull is PragApati (the lord of creatures): ‘homage to Pragdpati,’ he thereby means to say.—‘ Thee to the All-gods! this is thy womb,—thee to the All-gods!’ Therewith he 1 The first sastra of the Tritiya-savana, now about to be recited by the Hotr? (Rig-veda priest), is the Vaisvadeva sastra ; hence also, he argues, it is Vaisvadeva on the part of the Siman, because of the intimate connection of the SAman chants (here the Trttya, or Arbhava, pavam4na stotra; see Pp. 325, note 2) with the sastras. * See p. 268, note 1. IV KANDA, 4 ADHYAYA, I BRAHMANA, 15. 361 deposits it; for it is for the All-gods that he draws it. Thereupon he goes (to the Sadas) and sits down (in front of the Hotrz) with his face to the east'. 15. And when he (the Hotvz) recites this (verse), ‘With one and ten for thine own sake, with two and twenty for offering, with three and thirty for up-bearing (the sacrifice to the gods); with thy teams, O V4yu, do thou here unloose them!’—during (the recitation of) this verse to V4yu the drinking-vessels are unyoked?, for beasts have VAyu for their leader; and Vayu 1 He remains thus seated till the Hotri utters the Ahava ‘ Adhvaryo sosamsivom’ (Adhvaryu, let us sing !), when he turns round and makes his response (pratigara) ‘Samsimo daivom.’ See p. 326, note 1.
3326, note 1. The Vaisvadeva sastra consists of the following parts :— Pratipad (opening triplet), Rig-veda V, 82, 1-3. Anufara (sequel), ib. 4-7. SfQkta (hymn) to Savitr:, IV, 54. Before the last verse the Nivid (‘ May the god Savitr?' drink of the Soma !’ &c.) is inserted ; to which the verse to V4yu, referred to in paragraph 15, is added. Sfikta to Heaven and Earth, I,159, with the Nivid ‘ May Heaven and Earth delight in the Soma!’ &c., inserted before the last verse ; the Adhvaryu’s response being thrice ‘ Mad&mo daiva,’ See P. 330, note 3. Dhayyé verse, I, 4,1. Sfikta to the Rvbhus, I, 111; with Nivid before the last verse. Three DhAyy4s, X,123,1; X, 63, 3; IV, g0, 6. Sfiktato Visve Devas, I, 89; with Nivid before the last verse. The concluding verse (paridh4nfya) is recited thrice; the first time with stops at every half verse, the second and third time at every pada. Ukthavirya, ‘ Praise has been sung to Indra, to the gods, to hear thee!’ — Then follows the recitation of the offering prayer VI, 52, 13, after which the libation is made, the remaining juice being then drunk, as well as that in the 4amasas. 2 That is, having been rinsed in the Marg4lfya, the three dvidevatya are deposited on the khara by the Pratiprasthatr?. 362 SATAPATHA-BRAHMANA. (wind) is breath, since it is by means of the breath that beasts move about. 16. Now once on a time he went away from the gods with the beasts. The gods called after him at the morning pressing,—he returned not. They called after him at the midday pressing,—but he returned not. They called after him at the evening pressing. 17. Being about to return, he said, ‘If I were to return to you, what would be my reward ?’—‘ By thee these vessels would be yoked, and by thee they would be unloosed!’—Hence those vessels are yoked by that (V4yu), when he (the Adhvaryu) draws the (cups) for Indra and V4yu and so forth. And now those vessels are unloosed by him, when he says, ‘with thy teams, O V4yu, do thou here unloose them ;’—teams mean cattle: thus he unlooses those vessels by means of cattle. 18. Now, had he returned at the morning pressing—the morning pressing belonging to the Gayatri, and the Gayatri being the priesthood *—then cattle would have come to be with priests only. And had he returned at the midday pressing—the midday pressing belonging to Indra, and Indra being the nobility—cattle would have come to be with nobles only. But in that he returned at the evening pressing—the evening pressing belonging to the All-gods, and the All-gods being everything here— therefore there are cattle everywhere here. 1 See IV, 1, 3-10. * Perhaps we ought to read, with the KAzva text, gdyatram vai pratahsavanam gdyatram agnes khando brahma va agnir, brahmazeshu haiva pasavo ’bhavishyan, ‘the morning pressing relating to the gayatri, and the gAyatrt metre belonging to Agni, and Agni being the priesthood.’
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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