Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1* 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’). 8. For this (libation) the Unnetvz? calls for the Srausha¢ ;—for the Unnetz7 is in excess (additional), since he does not call for the Srausha#¢ for any other (libation); and this libation also is in excess: thus he puts the excess to the excess,—therefore the Unnetr? calls for the Sraushaé. 9. Placing (the Drozakalasa) on his head, he calls for the Srausha¢,—for this (vessel) is his (Soma’s) _head. He first says (to the Maitravaruza), ‘ Recite (the invitatory prayer) for the Soma-draughts with grains!’ Having called for the Srausha¢, he says, ‘ Prompt (the Hotrz to pronounce the offering prayer on) the Soma-draughts with grain brought forward®!’ and offers as the Vasha¢ and Anuvasha/ are uttered. They then divide the grain between them for the sake of the Soma-draught. 10. Now some take the Drozakalasa over to the Hotvz, on the ground that ‘the draught belongs to the utterer of the Vasha¢. But let him not do it thus; for the other draughts are (taken by the respective priests) according to the £amasa cups, but this one is in excess: therefore there is a draught .in it for all of them,—for this reason they divide the grain between them for the sake of the Somadraught. + The text might also be taken in the sense of ‘ Whatever metre there is, both measured and unmeasured, all that he thereby consumes.’ The libation is, however, taken out for the metres or cattle, represented by the grain. 2 Instead of the Agntdhra, see I, 5, 2, 16, with note. * Regarding ‘prasthitam,’ see p. 198, note 3. IV KANDA, 4 ADHYAYA, 3 BRAHMANA, 13. 373 11. They must not bite them with their teeth,— for these (grains) mean cattle,—thinking ‘lest we should do aught to crush our cattle!’ They only drink it in with their breath’, with (Vag. S. VIII, 12), ‘What horse-winning, what cow-winning draught is thine?;’ for they are cattle: therefore he says, ‘what horse-winning, what cow-winning draught is thine;'—‘Of that draught, offered with Yagus, praised by chants3,—for Yagusprayers have indeed been offered, and chants have been chanted ;—‘sung by hymns,—for songs (sastras) have been sung ;—‘ Of the invited‘ do I drink, invited,—for invited, he now drinks of the invited. 12. They must not throw them into the fire, lest they offer remains (of offerings) in the fire. They rather throw them on the high altar: thus they are not excluded from the sacrifice. 13. Thereupon they touch the vessels filled (with water >) which some call Apsushom4d (Soma-draughts in water). For even as a yoked (animal) draws, so 1 They are only to smell the grains steeped in the Soma-juice. 2 The Kanva recension adds, ‘O divine Soma !’ > Lit., having Yagus offered, and chants chanted for it. ‘ ?T.e. ‘that to which I am invited.’
2For even as a yoked (animal) draws, so 1 They are only to smell the grains steeped in the Soma-juice. 2 The Kanva recension adds, ‘O divine Soma !’ > Lit., having Yagus offered, and chants chanted for it. ‘ ?T.e. ‘that to which I am invited.’ ® That is, the ten Xamasins touch their respective 4amasa cups, filled with water and placed in the proper order from south to north, behind the pit (44tvdla), after putting fresh kusa stalks on them. Those priests who have no cups of their own touch the cups of those with whom they are most nearly connected, viz. the four Adhvaryus that of the Nesh/r?, the Udgtr7’s assistants that of their principal, the Gravastut that of the Hotrr. Thereupon they touch their faces and betake themselves to the Agnidhra fire-house, to partake of sour milk. Then follow, on the Garhapatya (at the front hall door), the Patnisamy4gas of the cakes of the animal offering, followed by the Samish/ayagus. See also LA/y. Sr. II, 11, 16 seq. 374 SATAPATHA-BRAHMANA, do they who perform the priestly duties. But the yoked (animal) galls or scratches itself; and water is a means of soothing, a medicine: thus wherever in this (sacrifice) they gall or scratch themselves— water being a means of soothing—they soothe by that means of soothing, water; they heal it by water. This is why they touch the vessels filled (with water). 14. They touch them with (Vag. S. VIII, 14), ‘With lustre, with sap, with bodies? have we united,—with the happy spirit: may Tvash?¢zz, the dispenser of boons, grant us riches, and may he smooth what was injured in our body!’ thus they heal what was torn. 15. They then touch their faces. There is a twofold reason why they touch their faces ;—water, forsooth, is the elixir of immortality: it is with the elixir of immortality that they thus touch themselves. And, moreover, they thus deposit that holy work into their own self: therefore they touch their faces. FourtuH BrRAHMANA. E. Conciupinc CEREMONIES. 1. Now, it is nine Samishéayagus? he offers on this occasion. The reason why he offers nine Samish¢ayagus is that those stotra-verses at the Bahishpavamdna® chant amount to nine. Thus there is at both ends an inferior (incomplete) virag‘, for the 1 See I, 9, 3, 6. Cf. Atharva-veda VI, 53, 3. The Tandya Br.I, 3, 9 reads ‘sam tapobhih’ (with fervour). ® See I, 9, 2, 25 seq. 5 See p. 310, note 1. ‘ The virag consists of pAdas of ten syllables, For the same speculation, see II, 5, 1, 20. IV KANDA, 4 ADHYAYA, 4 BRAHMANA, 6. 375 sake of production: it was from that same inferior (lower) source of production on both sides that Pragapati produced the creatures,—from the one (he created) the upright, and from the other those tending to the ground. And in like manner does he (the Adhvaryu) now create creatures from that lower source of production on both sides,—from the one the upright, and from the other those tending to the ground. ;
3And in like manner does he (the Adhvaryu) now create creatures from that lower source of production on both sides,—from the one the upright, and from the other those tending to the ground. ; 2. The call ‘Him’ is the tenth of stotra-verses, and the ‘ Svaha’ (the tenth) of these (Samish/ayagus) : and thus does this incomplete virag come to consist of tens and tens. 3. And as to why they are called Samish¢ayagus. Whatever deities he invites at this sacrifice, and for whatever deities this sacrifice is performed, they all are thereby ‘sacrificed-to together’ (sam-ish/a) ; and because, after all those (deities) have been ‘sacrificed-to together, he now offers those (libations), therefore they are called Samish¢ayagus. 4. And as to why he offers the Samishéayagus. Now, the self of him who has sacrificed has, as it were, become emptied, since he gives away of whatever is his: it is him he fills again by three out of these (oblations). 5. And as to the three following which he offers, — whatever deities he invites at this sacrifice, and for whatever deities this sacrifice is performed, they continue waiting till the Samish¢ayagus are performed, thinking, ‘ These, forsooth, he must offer unto us!’ It is these same deities he thereby dismisses in due form whithersoever their course lies. 6. And as to the three last which he offers,—in performing the sacrifice he has produced it, and, 376 SATAPATHA-BRAHMANA. having produced it, he firmly establishes it where there is a safe resting-place for it: this is why he performs the Samish/ayagus. 7. He offers (the first) with (V4g. S. VIII, 15; Rig-veda V, 42, 4), ‘With thought lead us, O Indra, to meet with kine, —‘ with thought:’ him who was emptied he thereby fills with thought; ‘with kine ;’ him who was emptied he thereby fills with kine ;—‘ with patrons, O mighty Lord, with well-being; with prayer which is divinely inspired’,—‘with prayer :’ him who was emptied he thereby fills with prayer ;—‘ with the favour of the adorable gods! Hail!’ 8. [The second with Vag. S. VIII, 16], ‘With lustre, with sap, with bodies,’—‘ with lustre:’ him who was emptied he thereby fills with lustre; ‘with sap,—sap is vigour—him who was emptied he thus fills with sap;-—-‘We have united, with the happy spirit: may Tvash¢vz, the dispenser of boons, grant us riches, and may he smooth what was injured in our body!’ Thus they heal what was torn. 9. [The third with Vag. S. VIII, 17; Atharva-veda VII, 17,4], ‘May the gracious Dhatvz, Savitrz, Pragdpati, the guardian of treasures, and the divine Agni accept this (offering); and Tvashtrz and Vishau: grant ye willingly to the sacrificer wealth together with children! Hail!’ Him who was emptied he fills again, when he says, ‘grant ye wealth to the sacrificer, Hail!’ 1 ? The author of the Brahmaza would rather seem to take it in the sense of ‘with the priestly authority (sacerdotium) instituted by the gods.’ Iv KANDA, 4 ADHYAYA, 4 BRAHMANA, 12. 377
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.
1* 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’). 8. For this (libation) the Unnetvz? calls for the Srausha¢ ;—for the Unnetz7 is in excess (additional), since he does not call for the Srausha#¢ for any other (libation); and this libation also is in excess: thus he puts the excess to the excess,—therefore the Unnetr? calls for the Sraushaé. 9. Placing (the Drozakalasa) on his head, he calls for the Srausha¢,—for this (vessel) is his (Soma’s) _head. He first says (to the Maitravaruza), ‘ Recite (the invitatory prayer) for the Soma-draughts with grains!’ Having called for the Srausha¢, he says, ‘ Prompt (the Hotrz to pronounce the offering prayer on) the Soma-draughts with grain brought forward®!’ and offers as the Vasha¢ and Anuvasha/ are uttered. They then divide the grain between them for the sake of the Soma-draught. 10. Now some take the Drozakalasa over to the Hotvz, on the ground that ‘the draught belongs to the utterer of the Vasha¢. But let him not do it thus; for the other draughts are (taken by the respective priests) according to the £amasa cups, but this one is in excess: therefore there is a draught .in it for all of them,—for this reason they divide the grain between them for the sake of the Somadraught. + The text might also be taken in the sense of ‘ Whatever metre there is, both measured and unmeasured, all that he thereby consumes.’ The libation is, however, taken out for the metres or cattle, represented by the grain. 2 Instead of the Agntdhra, see I, 5, 2, 16, with note. * Regarding ‘prasthitam,’ see p. 198, note 3. IV KANDA, 4 ADHYAYA, 3 BRAHMANA, 13. 373 11. They must not bite them with their teeth,— for these (grains) mean cattle,—thinking ‘lest we should do aught to crush our cattle!’ They only drink it in with their breath’, with (Vag. S. VIII, 12), ‘What horse-winning, what cow-winning draught is thine?;’ for they are cattle: therefore he says, ‘what horse-winning, what cow-winning draught is thine;'—‘Of that draught, offered with Yagus, praised by chants3,—for Yagusprayers have indeed been offered, and chants have been chanted ;—‘sung by hymns,—for songs (sastras) have been sung ;—‘ Of the invited‘ do I drink, invited,—for invited, he now drinks of the invited. 12. They must not throw them into the fire, lest they offer remains (of offerings) in the fire. They rather throw them on the high altar: thus they are not excluded from the sacrifice. 13. Thereupon they touch the vessels filled (with water >) which some call Apsushom4d (Soma-draughts in water). For even as a yoked (animal) draws, so 1 They are only to smell the grains steeped in the Soma-juice. 2 The Kanva recension adds, ‘O divine Soma !’ > Lit., having Yagus offered, and chants chanted for it. ‘ ?T.e. ‘that to which I am invited.’
2For even as a yoked (animal) draws, so 1 They are only to smell the grains steeped in the Soma-juice. 2 The Kanva recension adds, ‘O divine Soma !’ > Lit., having Yagus offered, and chants chanted for it. ‘ ?T.e. ‘that to which I am invited.’ ® That is, the ten Xamasins touch their respective 4amasa cups, filled with water and placed in the proper order from south to north, behind the pit (44tvdla), after putting fresh kusa stalks on them. Those priests who have no cups of their own touch the cups of those with whom they are most nearly connected, viz. the four Adhvaryus that of the Nesh/r?, the Udgtr7’s assistants that of their principal, the Gravastut that of the Hotrr. Thereupon they touch their faces and betake themselves to the Agnidhra fire-house, to partake of sour milk. Then follow, on the Garhapatya (at the front hall door), the Patnisamy4gas of the cakes of the animal offering, followed by the Samish/ayagus. See also LA/y. Sr. II, 11, 16 seq. 374 SATAPATHA-BRAHMANA, do they who perform the priestly duties. But the yoked (animal) galls or scratches itself; and water is a means of soothing, a medicine: thus wherever in this (sacrifice) they gall or scratch themselves— water being a means of soothing—they soothe by that means of soothing, water; they heal it by water. This is why they touch the vessels filled (with water). 14. They touch them with (Vag. S. VIII, 14), ‘With lustre, with sap, with bodies? have we united,—with the happy spirit: may Tvash?¢zz, the dispenser of boons, grant us riches, and may he smooth what was injured in our body!’ thus they heal what was torn. 15. They then touch their faces. There is a twofold reason why they touch their faces ;—water, forsooth, is the elixir of immortality: it is with the elixir of immortality that they thus touch themselves. And, moreover, they thus deposit that holy work into their own self: therefore they touch their faces. FourtuH BrRAHMANA. E. Conciupinc CEREMONIES. 1. Now, it is nine Samishéayagus? he offers on this occasion. The reason why he offers nine Samish¢ayagus is that those stotra-verses at the Bahishpavamdna® chant amount to nine. Thus there is at both ends an inferior (incomplete) virag‘, for the 1 See I, 9, 3, 6. Cf. Atharva-veda VI, 53, 3. The Tandya Br.I, 3, 9 reads ‘sam tapobhih’ (with fervour). ® See I, 9, 2, 25 seq. 5 See p. 310, note 1. ‘ The virag consists of pAdas of ten syllables, For the same speculation, see II, 5, 1, 20. IV KANDA, 4 ADHYAYA, 4 BRAHMANA, 6. 375 sake of production: it was from that same inferior (lower) source of production on both sides that Pragapati produced the creatures,—from the one (he created) the upright, and from the other those tending to the ground. And in like manner does he (the Adhvaryu) now create creatures from that lower source of production on both sides,—from the one the upright, and from the other those tending to the ground. ;
3And in like manner does he (the Adhvaryu) now create creatures from that lower source of production on both sides,—from the one the upright, and from the other those tending to the ground. ; 2. The call ‘Him’ is the tenth of stotra-verses, and the ‘ Svaha’ (the tenth) of these (Samish/ayagus) : and thus does this incomplete virag come to consist of tens and tens. 3. And as to why they are called Samish¢ayagus. Whatever deities he invites at this sacrifice, and for whatever deities this sacrifice is performed, they all are thereby ‘sacrificed-to together’ (sam-ish/a) ; and because, after all those (deities) have been ‘sacrificed-to together, he now offers those (libations), therefore they are called Samish¢ayagus. 4. And as to why he offers the Samishéayagus. Now, the self of him who has sacrificed has, as it were, become emptied, since he gives away of whatever is his: it is him he fills again by three out of these (oblations). 5. And as to the three following which he offers, — whatever deities he invites at this sacrifice, and for whatever deities this sacrifice is performed, they continue waiting till the Samish¢ayagus are performed, thinking, ‘ These, forsooth, he must offer unto us!’ It is these same deities he thereby dismisses in due form whithersoever their course lies. 6. And as to the three last which he offers,—in performing the sacrifice he has produced it, and, 376 SATAPATHA-BRAHMANA. having produced it, he firmly establishes it where there is a safe resting-place for it: this is why he performs the Samish/ayagus. 7. He offers (the first) with (V4g. S. VIII, 15; Rig-veda V, 42, 4), ‘With thought lead us, O Indra, to meet with kine, —‘ with thought:’ him who was emptied he thereby fills with thought; ‘with kine ;’ him who was emptied he thereby fills with kine ;—‘ with patrons, O mighty Lord, with well-being; with prayer which is divinely inspired’,—‘with prayer :’ him who was emptied he thereby fills with prayer ;—‘ with the favour of the adorable gods! Hail!’ 8. [The second with Vag. S. VIII, 16], ‘With lustre, with sap, with bodies,’—‘ with lustre:’ him who was emptied he thereby fills with lustre; ‘with sap,—sap is vigour—him who was emptied he thus fills with sap;-—-‘We have united, with the happy spirit: may Tvash¢vz, the dispenser of boons, grant us riches, and may he smooth what was injured in our body!’ Thus they heal what was torn. 9. [The third with Vag. S. VIII, 17; Atharva-veda VII, 17,4], ‘May the gracious Dhatvz, Savitrz, Pragdpati, the guardian of treasures, and the divine Agni accept this (offering); and Tvashtrz and Vishau: grant ye willingly to the sacrificer wealth together with children! Hail!’ Him who was emptied he fills again, when he says, ‘grant ye wealth to the sacrificer, Hail!’ 1 ? The author of the Brahmaza would rather seem to take it in the sense of ‘with the priestly authority (sacerdotium) instituted by the gods.’ Iv KANDA, 4 ADHYAYA, 4 BRAHMANA, 12. 377
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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