Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1There is a reddish-white (he-goat as the victim) for the Asvins!, for the Asvins are reddish-white. There is an ewe with teats in the dewlap? for Sarasvati; and a bull he seizes for Indra Sutraman (the good protector)*, Difficult to obtain are beasts with such perfections ; if he cannot obtain any 1 The last three Soma-sacrifices of the Inauguration-ceremony are not even alluded to by the author, their performance involving no features different from those of the normal Soma-sacrifice. The Vyush/i-dviratra, or ‘two nights’ ceremony of the dawn,’ consists of an Agnishfoma and an Atiratra Soma-sacrifice, to be performed a month after the Kesavapantya (or, according to Taitt. Br. I, 8,10, a fortnight after, viz. on the new-moon, and the first day of the light fortnight respectively). Finally, the Kshatra-dhr#ti, or ‘wielding of the ruling-power,’ an Agnish/oma, is performed a month later, or on the full-moon of Sravaza (about 1 August). Some authorities, however, allow the Soma-sacrifices of the Inaugurationceremony to conclude with the Kesavapantya Atiratra (KAty. Sr. XV, 9, 26), perhaps for the very reason that no mention is made in the Braéhmana of the remaining three Soma-days. The final Somasacrifice is followed, in the succeeding fortnight of the waxing moon, by the performance of the Sautramazf, some peculiar features of which the author now proceeds to consider. This ceremony (one of the objects of which is the expiation of any excess committed in the consumption of Soma-juice) is considered in the sacrificial system as the last of the seven forms of Haviryagvia ; being a combination of the ishé with the animal sacrifice. As this ceremony is also performed after the Agnifayana, or construction of the fire-altar, it is more fully dealt with by the author later on (KAnda XII, 7 seq.). * Prof. R. Wallace’s ‘ India in 1887’ (plate 39) contains a photographic representation of an Indian goat with pendicles like teats. 5 In the case of the ‘sométipavita,’ not the ‘somavAmin,’ the Taittirlyas slaughter a fourth victim to Brzhaspati. [41] K 130 SATAPATHA-BRAHMANA. with such perfections, they may slaughter only goats, for they are easier to cook. And if they seize only goats, that for the Asvins is a red one. Then as to why he performs this sacrifice. 2. Now Tvashévz had a three-headed, six-eyed son!, He had three mouths; and because he was thus shapen, he was called Visvar(pa (‘All-shape’). 3. One of his mouths was Soma-drinking, one spirit-drinking, and one for other food. _ Indra hated him, and cut off those heads of his. 4. And from the one which was Soma-drinking, a hazel-cock sprang forth; whence the latter is of brownish colour, for king Soma is brown. 5. And from the one which was spirit-drinking, a sparrow sprang; whence the latter talks like one who is joyful, for when one has drunk spirits, one talks as one who enjoys himself.
25. And from the one which was spirit-drinking, a sparrow sprang; whence the latter talks like one who is joyful, for when one has drunk spirits, one talks as one who enjoys himself. 6. And from the one which was for other (kinds of) food, a partridge sprang; whence the latter is exceedingly variegated: ghee drops indeed have, as it were, dropped on his wings in one place, and honey-drops, as it were, in another; for suchlike was the food he consumed with that (mouth). 7. Tvashérz was furious: ‘ Has he really slain my son?’ He brought Soma-juice withheld from Indra?; and as that Soma-juice was, when produced, even so it remained withheld from Indra. * This portion of the legend is but a repetition from I, 6, 3, 1 seq. A few alterations are, however, made here in the translation. ? Or, ‘Soma from which Indra was excluded’ (apendra), as formerly translated; a closer rendering of the succeeding clause making this change desirable ;—even as Indra was excluded from the Soma-juice when produced, so he remained excluded from it (when it was offered up). V KANDA, 5 ADHYAYA, 4 BRAHMANA, 12. 131 8. Indra thought within himself: ‘There now, they are excluding me from Soma!’ and even uninvited he consumed what pure (Soma) there was in the tub, as the stronger (would consume the food) of the weaker. But it hurt him: it flowed in all directions from (the openings of) his vital airs; only from his mouth it did not flow. Hence there was an atonement ; but had it flown also from his mouth, then indeed there would have been no atonement. 9. For there are four castes, the Brahmaza, the Raganya, the Vaisya, and the Sfdra; but there is not one of them that vomits Soma; but were there any one of them, then indeed there would be atonement. 10. From what flowed from the nose a lion sprang; and from what flowed from the ears a wolf sprang ; and from what flowed from the lower opening wild beasts sprang, with the tiger as their foremost; and what flowed from the upper opening that was the foaming spirit (parisrut). And thrice he spit out: thence were produced the (fruits called) ‘ kuvala, karkandhu, or badara’.’ He (Indra) became emptied out of everything, for Soma is everything. 11. Being thus purged by Soma, he walked about as one tottering. The Asvins cured him by this (offering), and caused him to be supplied with everything, for Soma is everything. By offering he indeed became better. 12. The gods spake, ‘ Aha! these two have saved him’, the well-saved (sutrata):’ hence the name Sautramaz#. 1 The berries of three different species of the Zizyphus jujuba, or jujube-tree. * The MS. of Sayana’s commentary reads ‘atrasatém.’ K 2 132 SATAPATHA-BRAHMANA.
312. The gods spake, ‘ Aha! these two have saved him’, the well-saved (sutrata):’ hence the name Sautramaz#. 1 The berries of three different species of the Zizyphus jujuba, or jujube-tree. * The MS. of Sayana’s commentary reads ‘atrasatém.’ K 2 132 SATAPATHA-BRAHMANA. 13. Let him also cure by this (ceremony) one purged by Soma ;—he whom Soma purges is indeed emptied out of everything, for Soma is everything. He now causes him to be supplied with everything, for Soma is everything; and by offering he indeed becomes better : let him therefore cure thereby also one purged by Soma. 14. And as to why the performer of the Ragasdya performs this offering. He who performs the Ragasfya assuredly gains for himself all sacrificial rites, all offerings, even the spoonful-oblations ; and instituted by the gods indeed is this offering, the Sautramamt: ‘May offering be made by me with this one also! may I be consecrated by this one also!’ thus (he thinks, and) therefore the performer of the Ragas(ya performs this offering. 15. And as to why there is (a victim) for the Asvins,—it was the Asvins who cured him; and in like manner does he (the priest) now cure him through those same Asvins: that is why there is (a victim) for the Asvins. 16. And why there is one for Sarasvatt,—Sarasvatt assuredly is speech, and it was by speech that the Asvins cured him; and in like manner does he now cure him by speech: that is why there is one for Sarasvati. 17. And why there is one for Indra,—Indra assuredly is the deity of the sacrifice, and it is by this (offering) that he now heals him: this is why there is one for Indra. 18. On (the meat-portions of) those victims he throws hairs of a lion, hairs of a wolf, and hairs of a tiger, for that was what sprang therefrom, when Soma flowed right through him. He now supplies v KANDA, 5 ADHYAYA, 4 BRAHMANA, 22. 133 him therewith, and makes him whole: therefore he throws those (hairs) thereon. 19. But let him not do it so; for he who throws them on the (portions of) the victims, urges the animals on from behind with a clawed (prickly) fire-brand. Let him therefore rather throw them into the fermented liquor (parisrut '),—thus he does not urge on the animals from behind with a clawed fire-brand ; and thus alone he supplies him therewith, and makes him whole: let him therefore throw it rather into the spirituous liquor. 20. Now on the day before, he mixes the spirituous liquor (while muttering, Vag. S. X, 31), ‘Get done for the Asvins! get done for Sarasvatt! get done for Indra, the good protector!’ When that liquor is (done) he proceeds with that (offering).
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.
1There is a reddish-white (he-goat as the victim) for the Asvins!, for the Asvins are reddish-white. There is an ewe with teats in the dewlap? for Sarasvati; and a bull he seizes for Indra Sutraman (the good protector)*, Difficult to obtain are beasts with such perfections ; if he cannot obtain any 1 The last three Soma-sacrifices of the Inauguration-ceremony are not even alluded to by the author, their performance involving no features different from those of the normal Soma-sacrifice. The Vyush/i-dviratra, or ‘two nights’ ceremony of the dawn,’ consists of an Agnishfoma and an Atiratra Soma-sacrifice, to be performed a month after the Kesavapantya (or, according to Taitt. Br. I, 8,10, a fortnight after, viz. on the new-moon, and the first day of the light fortnight respectively). Finally, the Kshatra-dhr#ti, or ‘wielding of the ruling-power,’ an Agnish/oma, is performed a month later, or on the full-moon of Sravaza (about 1 August). Some authorities, however, allow the Soma-sacrifices of the Inaugurationceremony to conclude with the Kesavapantya Atiratra (KAty. Sr. XV, 9, 26), perhaps for the very reason that no mention is made in the Braéhmana of the remaining three Soma-days. The final Somasacrifice is followed, in the succeeding fortnight of the waxing moon, by the performance of the Sautramazf, some peculiar features of which the author now proceeds to consider. This ceremony (one of the objects of which is the expiation of any excess committed in the consumption of Soma-juice) is considered in the sacrificial system as the last of the seven forms of Haviryagvia ; being a combination of the ishé with the animal sacrifice. As this ceremony is also performed after the Agnifayana, or construction of the fire-altar, it is more fully dealt with by the author later on (KAnda XII, 7 seq.). * Prof. R. Wallace’s ‘ India in 1887’ (plate 39) contains a photographic representation of an Indian goat with pendicles like teats. 5 In the case of the ‘sométipavita,’ not the ‘somavAmin,’ the Taittirlyas slaughter a fourth victim to Brzhaspati. [41] K 130 SATAPATHA-BRAHMANA. with such perfections, they may slaughter only goats, for they are easier to cook. And if they seize only goats, that for the Asvins is a red one. Then as to why he performs this sacrifice. 2. Now Tvashévz had a three-headed, six-eyed son!, He had three mouths; and because he was thus shapen, he was called Visvar(pa (‘All-shape’). 3. One of his mouths was Soma-drinking, one spirit-drinking, and one for other food. _ Indra hated him, and cut off those heads of his. 4. And from the one which was Soma-drinking, a hazel-cock sprang forth; whence the latter is of brownish colour, for king Soma is brown. 5. And from the one which was spirit-drinking, a sparrow sprang; whence the latter talks like one who is joyful, for when one has drunk spirits, one talks as one who enjoys himself.
25. And from the one which was spirit-drinking, a sparrow sprang; whence the latter talks like one who is joyful, for when one has drunk spirits, one talks as one who enjoys himself. 6. And from the one which was for other (kinds of) food, a partridge sprang; whence the latter is exceedingly variegated: ghee drops indeed have, as it were, dropped on his wings in one place, and honey-drops, as it were, in another; for suchlike was the food he consumed with that (mouth). 7. Tvashérz was furious: ‘ Has he really slain my son?’ He brought Soma-juice withheld from Indra?; and as that Soma-juice was, when produced, even so it remained withheld from Indra. * This portion of the legend is but a repetition from I, 6, 3, 1 seq. A few alterations are, however, made here in the translation. ? Or, ‘Soma from which Indra was excluded’ (apendra), as formerly translated; a closer rendering of the succeeding clause making this change desirable ;—even as Indra was excluded from the Soma-juice when produced, so he remained excluded from it (when it was offered up). V KANDA, 5 ADHYAYA, 4 BRAHMANA, 12. 131 8. Indra thought within himself: ‘There now, they are excluding me from Soma!’ and even uninvited he consumed what pure (Soma) there was in the tub, as the stronger (would consume the food) of the weaker. But it hurt him: it flowed in all directions from (the openings of) his vital airs; only from his mouth it did not flow. Hence there was an atonement ; but had it flown also from his mouth, then indeed there would have been no atonement. 9. For there are four castes, the Brahmaza, the Raganya, the Vaisya, and the Sfdra; but there is not one of them that vomits Soma; but were there any one of them, then indeed there would be atonement. 10. From what flowed from the nose a lion sprang; and from what flowed from the ears a wolf sprang ; and from what flowed from the lower opening wild beasts sprang, with the tiger as their foremost; and what flowed from the upper opening that was the foaming spirit (parisrut). And thrice he spit out: thence were produced the (fruits called) ‘ kuvala, karkandhu, or badara’.’ He (Indra) became emptied out of everything, for Soma is everything. 11. Being thus purged by Soma, he walked about as one tottering. The Asvins cured him by this (offering), and caused him to be supplied with everything, for Soma is everything. By offering he indeed became better. 12. The gods spake, ‘ Aha! these two have saved him’, the well-saved (sutrata):’ hence the name Sautramaz#. 1 The berries of three different species of the Zizyphus jujuba, or jujube-tree. * The MS. of Sayana’s commentary reads ‘atrasatém.’ K 2 132 SATAPATHA-BRAHMANA.
312. The gods spake, ‘ Aha! these two have saved him’, the well-saved (sutrata):’ hence the name Sautramaz#. 1 The berries of three different species of the Zizyphus jujuba, or jujube-tree. * The MS. of Sayana’s commentary reads ‘atrasatém.’ K 2 132 SATAPATHA-BRAHMANA. 13. Let him also cure by this (ceremony) one purged by Soma ;—he whom Soma purges is indeed emptied out of everything, for Soma is everything. He now causes him to be supplied with everything, for Soma is everything; and by offering he indeed becomes better : let him therefore cure thereby also one purged by Soma. 14. And as to why the performer of the Ragasdya performs this offering. He who performs the Ragasfya assuredly gains for himself all sacrificial rites, all offerings, even the spoonful-oblations ; and instituted by the gods indeed is this offering, the Sautramamt: ‘May offering be made by me with this one also! may I be consecrated by this one also!’ thus (he thinks, and) therefore the performer of the Ragas(ya performs this offering. 15. And as to why there is (a victim) for the Asvins,—it was the Asvins who cured him; and in like manner does he (the priest) now cure him through those same Asvins: that is why there is (a victim) for the Asvins. 16. And why there is one for Sarasvatt,—Sarasvatt assuredly is speech, and it was by speech that the Asvins cured him; and in like manner does he now cure him by speech: that is why there is one for Sarasvati. 17. And why there is one for Indra,—Indra assuredly is the deity of the sacrifice, and it is by this (offering) that he now heals him: this is why there is one for Indra. 18. On (the meat-portions of) those victims he throws hairs of a lion, hairs of a wolf, and hairs of a tiger, for that was what sprang therefrom, when Soma flowed right through him. He now supplies v KANDA, 5 ADHYAYA, 4 BRAHMANA, 22. 133 him therewith, and makes him whole: therefore he throws those (hairs) thereon. 19. But let him not do it so; for he who throws them on the (portions of) the victims, urges the animals on from behind with a clawed (prickly) fire-brand. Let him therefore rather throw them into the fermented liquor (parisrut '),—thus he does not urge on the animals from behind with a clawed fire-brand ; and thus alone he supplies him therewith, and makes him whole: let him therefore throw it rather into the spirituous liquor. 20. Now on the day before, he mixes the spirituous liquor (while muttering, Vag. S. X, 31), ‘Get done for the Asvins! get done for Sarasvatt! get done for Indra, the good protector!’ When that liquor is (done) he proceeds with that (offering).
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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