Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1He 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. 16. ‘Together with the divine Tvash¢7z’— for Tvash¢vz transforms the cast seed: thus he thereby transforms the cast seed;—‘drink the Soma, Hail!’ therewith he offers on the north (left) part (of the fire); what other offerings there are, they are the gods, and these are the wives: thus alone it is a proper union, since the woman lies on the left (north) side of the man. The Adhvaryu takes a draught of Soma to the Agnidh, and the latter says, ‘Adhvaryu, invite me!’ [It might be said 1 ¢s,’ etymologically connected with ‘ own.’ * Or, wived, mated one, ‘patnivan;’ the Kava text reads ‘Agne Vak patni.’ See preceding page, note 2. 368 SATAPATHA-BRAHMANA. that] he should not invite him, since how can there be an invitation of one smitten and unmanned? He should nevertheless invite him: they offer in his fire, and utter the Vasha¢,—therefore he should invite him. 17. He then gives orders, ‘Agnidh, sit in the Neshérz’s lap! Nesh¢rz, lead up the lady, and make her exchange looks with the Udgatvz! Unnetzz, fill up the Hotrz’s cup, and let no Soma-juice remain!’ Thus, if it be an Agnish¢oma sacrifice. 18. But if it be an Ukthya’, let him say, ‘ Lengthen out the Soma!’—Holding the same vessel (from which the P&tnivata libation was made, the Agnidh) sits down in the Neshévz’s lap,—for he, the Agnidh, is in reality Agni, and the Nesh/zz is female: the Agnidh is male, and the Nesh¢vz female,—a productive union is thus brought about. The Nesh¢vz leads up the lady and makes her exchange looks with the Udgatvz?, with ‘Thou art Pragdpati, the 1 «But ifit be an Ukthya, or Shodasin, or Atiratra, or Vagapeya, K4nva text. See towards the end of next note. * Katy. X, 7 and schol. supply the following details. The Unnetr? puts down the amasa cups behind the high altar, and pours into them the entire Soma-juice remaining in the Pftabhrit, putting but little into the Hotrz’s cup, to leave room in it for the dhruva libation. Besides this the Agrayana is the only Soma that remains. The Adhvaryu then, by touching the Soma in the Hotr:’s cup with two stalks of grass, gives the signal for the chanting of the Agnish/oma S4man (viz. the Yagtayagitya, Samav. II, 53, 54), wrapping up his head, if he chooses, in the same way as the Udgatris. Meanwhile the Neshér7 leads up the lady through the back door into the Sadas, makes her sit down north of the Udgatr:' and exchange looks with the latter three times (at the ‘ Him,’ see p. 308, note 2). Three times also (at every Nidhana) she uncovers her right leg and pours on it some of the pannegant water fetched by her in the morning (see III, 9, 3, 27), Iv KANDA, 4 ADHYAYA, 3 BRAHMANA, I. 369
2308, note 2). Three times also (at every Nidhana) she uncovers her right leg and pours on it some of the pannegant water fetched by her in the morning (see III, 9, 3, 27), Iv KANDA, 4 ADHYAYA, 3 BRAHMANA, I. 369 male, the bestower of seed: lay thou seed into me!’ The Udgatvz is Prag4pati, and the lady is a woman : a productive union is thus brought about. Turrp BRAHMANA. 1. The metres, forsooth, are the (draught) cattle of the gods. Even as harnessed cattle here on earth whereupon she returns to her own tent. Then follows the recitation of the Agnim4 ruta sastra, consisting of the following parts :— Sfikta (hymn), Rig-veda III, 3, to Agni Vaisvanara, with Nivid (‘May Agni Vaisvanara feast on this Soma,’ &c.) inserted before the last verse. Dhayyé4, I, 43, 6; or (verse to Rudra) II, 33, r. Sfkta, I, 87, to Maruts, with Nivid (‘May the Maruts feast on this Soma,’ &c.) before the last verse. Stotriya prag&tha, VI, 48, 1-2 (identical with the text of \ the Yagfiayagiitya Siman). Anurfpa pragAtha, VII, 16, 11-12 (antistrophe). Saktato Agni Gatavedas, I, 143, with Nivid before the last verse. Tristich to Apa’ (waters), X, 9, 1-3, recited in breaks, the Hotr? having previously uncovered his head (as do the other priests) and touched water, and the others holding on to him from behind. This and the following parts also have the Ahava (‘somsfvom ’) before each of them. Verse VI, 50, 14 to Agni Budhnya. Verses V, 46, 7-8 to wives of gods. Verses II, 32, 4-5 to Raka. Verse VI, 49, 7 to Paviravi (daughter of lightning). Verse X, 14, 4 to Yama. Verse X, 14, 3 to Kavyas (manes). Verses X, 15, 1, 3, 2 to Pitarah (fathers), with the Ah4va before each verse. Anupaniya (or Svadushkilfya) verses VI, 47, 1-4 to Indra. After each of the first three the Adhvaryu may respond to the Hotri’s Ahava, with ‘mad4mo daiva’ (instead of ‘sams4mo daiva’). See note on IV, 3, 2, 11. Verse to Vishnu and Varuna (Atharva-veda VII, 25, 1). [26] Bb 370 SATAPATHA-BRAHMANA. draw for men, so do the harnessed metres draw the sacrifice for the gods. And whenever the metres gratified the gods, then the gods gratified the metres. Now it has been previous to this, that the harnessed metres have drawn the sacrifice to the gods, that they have gratified them!?: 2. He now draws the Hériyogana? graha—the H4riyogana being the metres—it is the metres he thereby gratifies: this is why he draws the H4riyo- gana graha. 3. He draws it as an additional (libation); since Verse to Vishnu, Rig-veda I, 154, 1. Verse to Pragfpati, X, 53, 6. Paridhanty4 (concluding verse) IV, 17, 20, in reciting which the Hotr? touches the ground ; and during the recitation of the last pada the Dhruva graha is poured into the Hotr:’s cup. Ukthavirya, ‘Praise has been sung to Indra, to the gods, for hearing (?) thee !’ YAgy 4 (offering prayer) V, 60, 8, at the conclusion of which libations are made to Agni and the Maruts, both at the Vasha¢ and Anuvasha+s.
3Ukthavirya, ‘Praise has been sung to Indra, to the gods, for hearing (?) thee !’ YAgy 4 (offering prayer) V, 60, 8, at the conclusion of which libations are made to Agni and the Maruts, both at the Vasha¢ and Anuvasha+s. Then follow the after-offerings of the animal sacrifice (see III, 8, 4, 1 seq.). At the Ukthya (and other Soma-sacrifices) the Ukthya graha is drawn immediately after the drawing of the Agrayana (see IV, 3, 5, 24, With note). Previous to the after-offerings the Ukthya graha is divided, as at the morning and midday performances (see p. 293, note 2), between the three Hotrakas, with a view to the recitation of their sastras which form the distinctive feature of the Ukthya sacrifice, bringing up the number of sastras (and stotras) from twelve (of the Agnish/oma) to fifteen. Besides, the Ukthya requires the immolation of at least two victims on the Soma-day, viz. a he-goat to Indra and Agni, besides the one to Agni. 1 See I, 8, 2, 8; the translation has been amended in accordance with Professor Whitney’s suggestions, American Journal of Philology, III, p. 406. ? That is, referring to the ‘ hari-yogana,’ or (Indra’s) team of bay steeds. Iv KANDA, 4 ADHYAYA, 3 BRAHMANA, 7, 37 he draws it when he (the Hotvz) pronounces the ‘All-hail and blessing’.’ For there are here the gods, and the metres in addition to them; and there are men, and beasts in addition to them: therefore he draws it as an additional one. 4. He draws it in the Drozakalasa. Now Soma was Vritra. When the gods slew him, his head rolled off?: it became the Dromakalasa. Thereinto flowed together so much of the juice as it could hold®; that was in excess; and so is this graha in excess: he thus puts the excess to the excess,— therefore he draws it in the Drosakalasa. 5. He draws it without a purorué-formula, for he” draws it for the metres; and in that he draws it for the metres, even thereby that (graha) of his becomes supplied with a purorué: therefore he draws it without a purorud. 6. He now draws it from that (Agrayama graha) with (Vag. S. VIII, 11), ‘Thou art taken with a support: of bay colour art thou, meet for the team of bay steeds,—thee to the pair of bay steeds!’ Now, the two bay horses are the Rzé and Saman: it is for the Rz& and SA4man that he draws it. 7. He then pours parched grain into it with, ‘Ye are the bays’ grains, united with the Soma for ' For the Sam-yos, see part i, p. 254, note. The pronunciation of that formula takes place after the offering proper is completed. 3 ? Or burst (udvavarta), as the St. Petersburg Dictionary takes it. The K4nva text reads,—Vritro vai soma Asit tam yatradevah patreshu vyagrihnata tasya mfirdhno (!) vyavartta sa dronakalaso ’bhavat. * Y4van v4 y4van va rasa, (? some indeterminate quantity of the juice.) Cf IV, 4, 5, 13. Bb2 372 SATAPATHA-BRAHMANA. Indra!’ Whatever metres there are, both measured and unmeasured, they all thereby drink (of the Soma’).
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.
1He 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. 16. ‘Together with the divine Tvash¢7z’— for Tvash¢vz transforms the cast seed: thus he thereby transforms the cast seed;—‘drink the Soma, Hail!’ therewith he offers on the north (left) part (of the fire); what other offerings there are, they are the gods, and these are the wives: thus alone it is a proper union, since the woman lies on the left (north) side of the man. The Adhvaryu takes a draught of Soma to the Agnidh, and the latter says, ‘Adhvaryu, invite me!’ [It might be said 1 ¢s,’ etymologically connected with ‘ own.’ * Or, wived, mated one, ‘patnivan;’ the Kava text reads ‘Agne Vak patni.’ See preceding page, note 2. 368 SATAPATHA-BRAHMANA. that] he should not invite him, since how can there be an invitation of one smitten and unmanned? He should nevertheless invite him: they offer in his fire, and utter the Vasha¢,—therefore he should invite him. 17. He then gives orders, ‘Agnidh, sit in the Neshérz’s lap! Nesh¢rz, lead up the lady, and make her exchange looks with the Udgatvz! Unnetzz, fill up the Hotrz’s cup, and let no Soma-juice remain!’ Thus, if it be an Agnish¢oma sacrifice. 18. But if it be an Ukthya’, let him say, ‘ Lengthen out the Soma!’—Holding the same vessel (from which the P&tnivata libation was made, the Agnidh) sits down in the Neshévz’s lap,—for he, the Agnidh, is in reality Agni, and the Nesh/zz is female: the Agnidh is male, and the Nesh¢vz female,—a productive union is thus brought about. The Nesh¢vz leads up the lady and makes her exchange looks with the Udgatvz?, with ‘Thou art Pragdpati, the 1 «But ifit be an Ukthya, or Shodasin, or Atiratra, or Vagapeya, K4nva text. See towards the end of next note. * Katy. X, 7 and schol. supply the following details. The Unnetr? puts down the amasa cups behind the high altar, and pours into them the entire Soma-juice remaining in the Pftabhrit, putting but little into the Hotrz’s cup, to leave room in it for the dhruva libation. Besides this the Agrayana is the only Soma that remains. The Adhvaryu then, by touching the Soma in the Hotr:’s cup with two stalks of grass, gives the signal for the chanting of the Agnish/oma S4man (viz. the Yagtayagitya, Samav. II, 53, 54), wrapping up his head, if he chooses, in the same way as the Udgatris. Meanwhile the Neshér7 leads up the lady through the back door into the Sadas, makes her sit down north of the Udgatr:' and exchange looks with the latter three times (at the ‘ Him,’ see p. 308, note 2). Three times also (at every Nidhana) she uncovers her right leg and pours on it some of the pannegant water fetched by her in the morning (see III, 9, 3, 27), Iv KANDA, 4 ADHYAYA, 3 BRAHMANA, I. 369
2308, note 2). Three times also (at every Nidhana) she uncovers her right leg and pours on it some of the pannegant water fetched by her in the morning (see III, 9, 3, 27), Iv KANDA, 4 ADHYAYA, 3 BRAHMANA, I. 369 male, the bestower of seed: lay thou seed into me!’ The Udgatvz is Prag4pati, and the lady is a woman : a productive union is thus brought about. Turrp BRAHMANA. 1. The metres, forsooth, are the (draught) cattle of the gods. Even as harnessed cattle here on earth whereupon she returns to her own tent. Then follows the recitation of the Agnim4 ruta sastra, consisting of the following parts :— Sfikta (hymn), Rig-veda III, 3, to Agni Vaisvanara, with Nivid (‘May Agni Vaisvanara feast on this Soma,’ &c.) inserted before the last verse. Dhayyé4, I, 43, 6; or (verse to Rudra) II, 33, r. Sfkta, I, 87, to Maruts, with Nivid (‘May the Maruts feast on this Soma,’ &c.) before the last verse. Stotriya prag&tha, VI, 48, 1-2 (identical with the text of \ the Yagfiayagiitya Siman). Anurfpa pragAtha, VII, 16, 11-12 (antistrophe). Saktato Agni Gatavedas, I, 143, with Nivid before the last verse. Tristich to Apa’ (waters), X, 9, 1-3, recited in breaks, the Hotr? having previously uncovered his head (as do the other priests) and touched water, and the others holding on to him from behind. This and the following parts also have the Ahava (‘somsfvom ’) before each of them. Verse VI, 50, 14 to Agni Budhnya. Verses V, 46, 7-8 to wives of gods. Verses II, 32, 4-5 to Raka. Verse VI, 49, 7 to Paviravi (daughter of lightning). Verse X, 14, 4 to Yama. Verse X, 14, 3 to Kavyas (manes). Verses X, 15, 1, 3, 2 to Pitarah (fathers), with the Ah4va before each verse. Anupaniya (or Svadushkilfya) verses VI, 47, 1-4 to Indra. After each of the first three the Adhvaryu may respond to the Hotri’s Ahava, with ‘mad4mo daiva’ (instead of ‘sams4mo daiva’). See note on IV, 3, 2, 11. Verse to Vishnu and Varuna (Atharva-veda VII, 25, 1). [26] Bb 370 SATAPATHA-BRAHMANA. draw for men, so do the harnessed metres draw the sacrifice for the gods. And whenever the metres gratified the gods, then the gods gratified the metres. Now it has been previous to this, that the harnessed metres have drawn the sacrifice to the gods, that they have gratified them!?: 2. He now draws the Hériyogana? graha—the H4riyogana being the metres—it is the metres he thereby gratifies: this is why he draws the H4riyo- gana graha. 3. He draws it as an additional (libation); since Verse to Vishnu, Rig-veda I, 154, 1. Verse to Pragfpati, X, 53, 6. Paridhanty4 (concluding verse) IV, 17, 20, in reciting which the Hotr? touches the ground ; and during the recitation of the last pada the Dhruva graha is poured into the Hotr:’s cup. Ukthavirya, ‘Praise has been sung to Indra, to the gods, for hearing (?) thee !’ YAgy 4 (offering prayer) V, 60, 8, at the conclusion of which libations are made to Agni and the Maruts, both at the Vasha¢ and Anuvasha+s.
3Ukthavirya, ‘Praise has been sung to Indra, to the gods, for hearing (?) thee !’ YAgy 4 (offering prayer) V, 60, 8, at the conclusion of which libations are made to Agni and the Maruts, both at the Vasha¢ and Anuvasha+s. Then follow the after-offerings of the animal sacrifice (see III, 8, 4, 1 seq.). At the Ukthya (and other Soma-sacrifices) the Ukthya graha is drawn immediately after the drawing of the Agrayana (see IV, 3, 5, 24, With note). Previous to the after-offerings the Ukthya graha is divided, as at the morning and midday performances (see p. 293, note 2), between the three Hotrakas, with a view to the recitation of their sastras which form the distinctive feature of the Ukthya sacrifice, bringing up the number of sastras (and stotras) from twelve (of the Agnish/oma) to fifteen. Besides, the Ukthya requires the immolation of at least two victims on the Soma-day, viz. a he-goat to Indra and Agni, besides the one to Agni. 1 See I, 8, 2, 8; the translation has been amended in accordance with Professor Whitney’s suggestions, American Journal of Philology, III, p. 406. ? That is, referring to the ‘ hari-yogana,’ or (Indra’s) team of bay steeds. Iv KANDA, 4 ADHYAYA, 3 BRAHMANA, 7, 37 he draws it when he (the Hotvz) pronounces the ‘All-hail and blessing’.’ For there are here the gods, and the metres in addition to them; and there are men, and beasts in addition to them: therefore he draws it as an additional one. 4. He draws it in the Drozakalasa. Now Soma was Vritra. When the gods slew him, his head rolled off?: it became the Dromakalasa. Thereinto flowed together so much of the juice as it could hold®; that was in excess; and so is this graha in excess: he thus puts the excess to the excess,— therefore he draws it in the Drosakalasa. 5. He draws it without a purorué-formula, for he” draws it for the metres; and in that he draws it for the metres, even thereby that (graha) of his becomes supplied with a purorué: therefore he draws it without a purorud. 6. He now draws it from that (Agrayama graha) with (Vag. S. VIII, 11), ‘Thou art taken with a support: of bay colour art thou, meet for the team of bay steeds,—thee to the pair of bay steeds!’ Now, the two bay horses are the Rzé and Saman: it is for the Rz& and SA4man that he draws it. 7. He then pours parched grain into it with, ‘Ye are the bays’ grains, united with the Soma for ' For the Sam-yos, see part i, p. 254, note. The pronunciation of that formula takes place after the offering proper is completed. 3 ? Or burst (udvavarta), as the St. Petersburg Dictionary takes it. The K4nva text reads,—Vritro vai soma Asit tam yatradevah patreshu vyagrihnata tasya mfirdhno (!) vyavartta sa dronakalaso ’bhavat. * Y4van v4 y4van va rasa, (? some indeterminate quantity of the juice.) Cf IV, 4, 5, 13. Bb2 372 SATAPATHA-BRAHMANA. Indra!’ Whatever metres there are, both measured and unmeasured, they all thereby drink (of the Soma’).
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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