Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11 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.’ 1. He proceeds with (the offering of) Soma pap; for Soma is the sacrificial food of the gods; and here now sacrificial food is prepared for Soma on his part; and thus Soma is not excluded therefrom. It is a rice-pap (4aru), for rice-pap is food for the gods, since rice-pap is boiled rice, and boiled rice is clearly food : therefore it is a rice-pap. 2. Neither at the morning feast, nor at the midday feast does he offer it, for those two pressfeasts, the morning feast and the midday feast, are the exclusive feasts of the gods ; and Soma is sacred to the Fathers '. 3. But were he to offer it at the morning feast, or at the midday feast, he would cause discord between the gods and Fathers. He offers it at the evening feast, because the evening feast belongs to the Allgods?: thus he does not cause discord. He recites no invitatory prayer (but only an offering prayer), for the Fathers have passed away once for all: hence he recites no invitatory prayer. 4. Having, in the first place, taken ghee in four ladlings, and having called (on the Agnidh) for the Sraushat, he says, ‘ Recite the offering prayer of the ghee!’ and offers as the Vasha¢ is uttered. Whatever oblations have been offered previous to this (Aaru), therefrom he separates this one (to Soma), and thus he causes no discord. 1 Probably, because Soma is slain in being sacrificed (see IV, 3, 4,1), and therefore belongs to the Fathers or Departed Spirits. * And the All-gods (or all the gods) mean everything. See IV, 4,1, 4. 364 SATAPATHA-BRAHMANA. 5. Having poured (into the spoon) an ‘ underlayer’ of ghee, he makes two cuttings from the rice-pap; and bastes them with ghee above. Having called for the Sraushaé, he says, ‘ Recite the offering prayer of the Saumya (rice-pap)!’ and offers as the Vashat¢ is uttered. 6. He then takes ghee a second time by four ladlings, and having called for the Srausha/, he says, ‘ Recite the offering prayer of the ghee!’ and offers as the Vashaf is uttered. From whatever oblations he intends to offer hereafter, he thereby separates this one (to Soma), and thus he causes no discord. If he chooses, he may offer (ghee) on both sides (before and after the Soma’s rice-pap) ; or, ifhe chooses, he may offer on one side only. 7. Now there is an offering-spoon called ‘ prafaramt. Therein the Adhvaryu takes ghee by four ladlings (with the dipping-spoon) and pours it on the Dhishzya hearths by means of fagots (held over them). The reason why he pours ghee on the hearths by means of fagots is this. Because, on a former occasion 2, the gods said to those (Gandharva
2Therein the Adhvaryu takes ghee by four ladlings (with the dipping-spoon) and pours it on the Dhishzya hearths by means of fagots (held over them). The reason why he pours ghee on the hearths by means of fagots is this. Because, on a former occasion 2, the gods said to those (Gandharva 1 The homa of ghee, made before the rice-pap oblation to Soma, belongs to Agni, and the one made after the oblation, to Vishau. If only one homa be made, it belongs to Agni and Vishau. The K4nva text reads, ‘Tad va dhur anyatarata eva pariyaget purastad eveti,’ now they say, ‘He should offer on one side only, and that in front (previously to the daru).’ For the offering formulas, see Asv. V, 19, 3; Ait. Br. III, 32. After the completion of these offerings, the Adhvaryu pours ordinary ghee on the rice-pap and presents it to the Hotrz, who looks at it while pronouncing some formulas (Asv. V,19, 4, 5), and he smears his eyes with the ghee on the pap, after which the latter is handed to the chanters (udgatrz) to be eaten by them. 3 See III, 6, 2, 19. IV KANDA, 4 ADHYAYA, 2 BRAHMANA, 10. 365 Soma-wardens), ‘ At the third pressing an offering of ghee shall fall to your share, but not one of Soma, for the Soma-draught has been taken from you, wherefore ye are not worthy of a Soma-offering,’ that same offering of ghee now falls to their share at the evening pressing, but not one of Soma, in that he pours ghee on the hearths by means of fagots. One after another, in the order in which they were thrown up, and with the same formulas!, he pours ghee upon them; on the MargAltya last of all. 8. Now some make a second pouring on the Agntdhrtya hearth, thinking, ‘In the North (or upwards) shall this sacred work of ours be accomplished!’ but let him not do it in this way, but rather the Ma4rgaltya last %, 9. Now, while the Adhvaryu pours ghee on the hearths by means of fagots, the Pratiprasthatrz draws the Patnivata® cup. For from the sacrifice creatures are produced; and being produced from the sacrifice, they are produced from union; and being produced from union, they are produced from the hind part of the sacrifice ;—hence he thereby produces them from a productive union, from the hind part of the sacrifice: therefore he draws the Patnivata cup. 10. He draws it with the Up4msu vessel. If he 1 Viz. Vag. S. V, 31, 32. The Agnidhra hearth is prepared first, and the Margdliya last of the eight dhishzyas. See p.148, note 4. 4 Or, uppermost (uttamam; the Kamvas read ‘antamdm’). * The meaning of the term patnivata is ‘ relating to the patnivant (i. e. wived or mated one),’ the ‘ patnivant’ being probably Soma with the water mixed with it; or Agni with the wives of the gods, (with special reference to the sacrificer’s wife); cf. Taitt. S. VI, 5, 8, 1, 2. According to the Kava text, Agni associated with the goddess Speech (Vak patnf) seems to be understood. 366 SATAPATHA-BRAHMANA.
3Taitt. S. VI, 5, 8, 1, 2. According to the Kava text, Agni associated with the goddess Speech (Vak patnf) seems to be understood. 366 SATAPATHA-BRAHMANA. draws the Savitra libation with the Updmsu vessel, (he draws) this one with the Antarydma vessel ; and if he draws the SAvitra with the Antary4ma vessel (he draws) this one with the Upamsu vessel ;—for one and the same indeed are the Updmsu and Antary4ma, being breath, and that which is the outbreathing is also the in-breathing. Now the breath (praza, masc.) is male, and the wife is female: a productive union is thus brought about. 11. He draws it without a purorué!,—the purorué& being manhood,—lest he should bestow manhood on women: therefore he draws it without a purorué. 12. He thus draws it from that (Agrayaza graha) with (Vag. S. VIII, 9), ‘Thou art taken with a support: Of thee, divine Soma, begotten by Brzhaspati’—Bvzhaspati is the priesthood: ‘of thee, divine Soma, the priest-begotten’ he thereby means to say—‘ Of thee, the potent juice’—‘ of the powerful (manly) juice’ he means to say when he says ‘of thee, the potent juice —‘ May I prosper the draughts of thee, the mated one?!’ he does not now draw it for the wives, lest he should bestow manhood on women: therefore he does not now draw it for the wives. 13. He (the Adhvaryu) then mixes it with the residue (of ghee) which is left in the prafaramt spoon. Now other libations he completes by mixing, but this one he diminishes; for ghee is a thunderbolt, 1 See p. 268, note 1. 3 In the St. Petersburg Dictionary ‘patnivatak’ seems to be taken as qualifying ‘grahan;’ but cp. Rig-veda VIII, 82, 22, ‘United with their wives (i.e. the water mixed with the Somajuice ?) these Soma-draughts (suta’) go longing to the rejoicing.’ Iv KANDA, 4 ADHYAYA, 2 BRAHMANA, 16. 367 and by that thunderbolt, the ghee, the gods smote the wives and unmanned them, and thus smitten and unmanned they neither owned any self nor did they own any heritage. And in like manner does he now, by that thunderbolt, the ghee, smite the wives and unman them; and thus smitten and unmanned, they neither own! any self nor do they own any heritage. 14. He mixes it, with (Vag. S. VIII, 9), ‘I am above, I am below; and what space there is between, that was my father;—I saw the sun on both sides: I am what is highest to the gods in secret.’ In that he mixes with ‘I—I,’ thereby he bestows manhood on men. 15. He then says, ‘Agnidh, pronounce the offering prayer of the Patntvata!’ The Agntdh is male, and the wife is female: thus a productive union is brought about. He offers with (V4g. S. VIII, 10), ‘O Agni, wife-leader?!’—Agni is male, and the wife is female: thus a productive union is brought about.
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.
11 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.’ 1. He proceeds with (the offering of) Soma pap; for Soma is the sacrificial food of the gods; and here now sacrificial food is prepared for Soma on his part; and thus Soma is not excluded therefrom. It is a rice-pap (4aru), for rice-pap is food for the gods, since rice-pap is boiled rice, and boiled rice is clearly food : therefore it is a rice-pap. 2. Neither at the morning feast, nor at the midday feast does he offer it, for those two pressfeasts, the morning feast and the midday feast, are the exclusive feasts of the gods ; and Soma is sacred to the Fathers '. 3. But were he to offer it at the morning feast, or at the midday feast, he would cause discord between the gods and Fathers. He offers it at the evening feast, because the evening feast belongs to the Allgods?: thus he does not cause discord. He recites no invitatory prayer (but only an offering prayer), for the Fathers have passed away once for all: hence he recites no invitatory prayer. 4. Having, in the first place, taken ghee in four ladlings, and having called (on the Agnidh) for the Sraushat, he says, ‘ Recite the offering prayer of the ghee!’ and offers as the Vasha¢ is uttered. Whatever oblations have been offered previous to this (Aaru), therefrom he separates this one (to Soma), and thus he causes no discord. 1 Probably, because Soma is slain in being sacrificed (see IV, 3, 4,1), and therefore belongs to the Fathers or Departed Spirits. * And the All-gods (or all the gods) mean everything. See IV, 4,1, 4. 364 SATAPATHA-BRAHMANA. 5. Having poured (into the spoon) an ‘ underlayer’ of ghee, he makes two cuttings from the rice-pap; and bastes them with ghee above. Having called for the Sraushaé, he says, ‘ Recite the offering prayer of the Saumya (rice-pap)!’ and offers as the Vashat¢ is uttered. 6. He then takes ghee a second time by four ladlings, and having called for the Srausha/, he says, ‘ Recite the offering prayer of the ghee!’ and offers as the Vashaf is uttered. From whatever oblations he intends to offer hereafter, he thereby separates this one (to Soma), and thus he causes no discord. If he chooses, he may offer (ghee) on both sides (before and after the Soma’s rice-pap) ; or, ifhe chooses, he may offer on one side only. 7. Now there is an offering-spoon called ‘ prafaramt. Therein the Adhvaryu takes ghee by four ladlings (with the dipping-spoon) and pours it on the Dhishzya hearths by means of fagots (held over them). The reason why he pours ghee on the hearths by means of fagots is this. Because, on a former occasion 2, the gods said to those (Gandharva
2Therein the Adhvaryu takes ghee by four ladlings (with the dipping-spoon) and pours it on the Dhishzya hearths by means of fagots (held over them). The reason why he pours ghee on the hearths by means of fagots is this. Because, on a former occasion 2, the gods said to those (Gandharva 1 The homa of ghee, made before the rice-pap oblation to Soma, belongs to Agni, and the one made after the oblation, to Vishau. If only one homa be made, it belongs to Agni and Vishau. The K4nva text reads, ‘Tad va dhur anyatarata eva pariyaget purastad eveti,’ now they say, ‘He should offer on one side only, and that in front (previously to the daru).’ For the offering formulas, see Asv. V, 19, 3; Ait. Br. III, 32. After the completion of these offerings, the Adhvaryu pours ordinary ghee on the rice-pap and presents it to the Hotrz, who looks at it while pronouncing some formulas (Asv. V,19, 4, 5), and he smears his eyes with the ghee on the pap, after which the latter is handed to the chanters (udgatrz) to be eaten by them. 3 See III, 6, 2, 19. IV KANDA, 4 ADHYAYA, 2 BRAHMANA, 10. 365 Soma-wardens), ‘ At the third pressing an offering of ghee shall fall to your share, but not one of Soma, for the Soma-draught has been taken from you, wherefore ye are not worthy of a Soma-offering,’ that same offering of ghee now falls to their share at the evening pressing, but not one of Soma, in that he pours ghee on the hearths by means of fagots. One after another, in the order in which they were thrown up, and with the same formulas!, he pours ghee upon them; on the MargAltya last of all. 8. Now some make a second pouring on the Agntdhrtya hearth, thinking, ‘In the North (or upwards) shall this sacred work of ours be accomplished!’ but let him not do it in this way, but rather the Ma4rgaltya last %, 9. Now, while the Adhvaryu pours ghee on the hearths by means of fagots, the Pratiprasthatrz draws the Patnivata® cup. For from the sacrifice creatures are produced; and being produced from the sacrifice, they are produced from union; and being produced from union, they are produced from the hind part of the sacrifice ;—hence he thereby produces them from a productive union, from the hind part of the sacrifice: therefore he draws the Patnivata cup. 10. He draws it with the Up4msu vessel. If he 1 Viz. Vag. S. V, 31, 32. The Agnidhra hearth is prepared first, and the Margdliya last of the eight dhishzyas. See p.148, note 4. 4 Or, uppermost (uttamam; the Kamvas read ‘antamdm’). * The meaning of the term patnivata is ‘ relating to the patnivant (i. e. wived or mated one),’ the ‘ patnivant’ being probably Soma with the water mixed with it; or Agni with the wives of the gods, (with special reference to the sacrificer’s wife); cf. Taitt. S. VI, 5, 8, 1, 2. According to the Kava text, Agni associated with the goddess Speech (Vak patnf) seems to be understood. 366 SATAPATHA-BRAHMANA.
3Taitt. S. VI, 5, 8, 1, 2. According to the Kava text, Agni associated with the goddess Speech (Vak patnf) seems to be understood. 366 SATAPATHA-BRAHMANA. draws the Savitra libation with the Updmsu vessel, (he draws) this one with the Antarydma vessel ; and if he draws the SAvitra with the Antary4ma vessel (he draws) this one with the Upamsu vessel ;—for one and the same indeed are the Updmsu and Antary4ma, being breath, and that which is the outbreathing is also the in-breathing. Now the breath (praza, masc.) is male, and the wife is female: a productive union is thus brought about. 11. He draws it without a purorué!,—the purorué& being manhood,—lest he should bestow manhood on women: therefore he draws it without a purorué. 12. He thus draws it from that (Agrayaza graha) with (Vag. S. VIII, 9), ‘Thou art taken with a support: Of thee, divine Soma, begotten by Brzhaspati’—Bvzhaspati is the priesthood: ‘of thee, divine Soma, the priest-begotten’ he thereby means to say—‘ Of thee, the potent juice’—‘ of the powerful (manly) juice’ he means to say when he says ‘of thee, the potent juice —‘ May I prosper the draughts of thee, the mated one?!’ he does not now draw it for the wives, lest he should bestow manhood on women: therefore he does not now draw it for the wives. 13. He (the Adhvaryu) then mixes it with the residue (of ghee) which is left in the prafaramt spoon. Now other libations he completes by mixing, but this one he diminishes; for ghee is a thunderbolt, 1 See p. 268, note 1. 3 In the St. Petersburg Dictionary ‘patnivatak’ seems to be taken as qualifying ‘grahan;’ but cp. Rig-veda VIII, 82, 22, ‘United with their wives (i.e. the water mixed with the Somajuice ?) these Soma-draughts (suta’) go longing to the rejoicing.’ Iv KANDA, 4 ADHYAYA, 2 BRAHMANA, 16. 367 and by that thunderbolt, the ghee, the gods smote the wives and unmanned them, and thus smitten and unmanned they neither owned any self nor did they own any heritage. And in like manner does he now, by that thunderbolt, the ghee, smite the wives and unman them; and thus smitten and unmanned, they neither own! any self nor do they own any heritage. 14. He mixes it, with (Vag. S. VIII, 9), ‘I am above, I am below; and what space there is between, that was my father;—I saw the sun on both sides: I am what is highest to the gods in secret.’ In that he mixes with ‘I—I,’ thereby he bestows manhood on men. 15. He then says, ‘Agnidh, pronounce the offering prayer of the Patntvata!’ The Agntdh is male, and the wife is female: thus a productive union is brought about. He offers with (V4g. S. VIII, 10), ‘O Agni, wife-leader?!’—Agni is male, and the wife is female: thus a productive union is brought about.
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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