Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
120. 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). 21. They take up two fires; on the northern altar ? (they lay down) the northern (fire), and on a raised (mound) the southern one, thinking, ‘ Lest we should offer together the Soma-libations, and the Sur (liquor) -libations :’ therefore they take up two fires, and on the northern altar (they lay down) the northern (fire), and on a raised (mound) the southern one. And when he proceeds with the omenta, then he proceeds with that spirituous liquor. 22. He purifies it with stalks of Darbha-grass, thinking, ‘Let it be pure,—with (V4g. S. X, 31), ‘The inviting ® Soma, purified by the purify- 1 On the preparation of the parisrut or sura, see XII, 7; Weber, Ind. Studien, X, p. 349. 2 The two new fireplaces, to the east of the Ahavanfya, are to be constructed on the model of those of the Varuvapragh4s4A, see part i, p. 392. * This doubtful interpretation of ‘v4yu’ is adopted from the St. 134 SATAPATHA-BRAHMANA. v ing (strainer), has overflown backwards, Indra’s mated friend.’ He then pours in flour of ‘kuvala, karkandhu, and badara’ berries, for when he (Indra) spit out thrice, that was what was produced therefrom: therewith he now supplies him and makes him whole,—therefore he pours in that (flour). 23. He then draws either one or three cups !,— but only one should be drawn, for there is one purorué-formula, one invitatory prayer, and one offering prayer ; therefore only one (cup) should be drawn. 24. He draws it with (Vag. S. X, 32), ‘Yea, even as the owners of barley cut their barley, spreading it asunder in due order, so hither, hither, bring thou the nourishments of them that offer up the devotional invocation of the Barhis?!—Thou art taken with a support— thee for the Asvins, thee for Sarasvatt, thee for Indra, the good protector!’ And if he draw three (cups), let him draw them with that same (verse); but let him in that case draw them with separate ‘supports®.’ He then says, ‘ Recite the Petersburg dictionary, where, however, it is only applied to two passages of the Rig-veda. Sayama here explains it by ‘ patrazi gakkhan vayuvak khigragimf va bhfitva pratyan adhovartt patrabhimukha san. In the Taitt. S. this verse is preceded by another (Azk S. IX, 1, 6), ‘May Sfrya’s daughter purify thy foaming (parisrut) Soma with the never-failing horse-tail (strainer),’ ? According to the ritual of the Taittirtyas, three cups of Sura are drawn. * Rk S. X, 131, 2, and Taitt. S. I, 8, 21 read— hither, hither bring the nourishments of them that have not gone to the devotional up-pulling (cutting) of the barhis-grass’ (but differently S4yana,—‘ that have not gone to the neglect of the devotion of the barhis’). * That is to say, he is to repeat the formula, ‘Thou art taken
2I, 8, 21 read— hither, hither bring the nourishments of them that have not gone to the devotional up-pulling (cutting) of the barhis-grass’ (but differently S4yana,—‘ that have not gone to the neglect of the devotion of the barhis’). * That is to say, he is to repeat the formula, ‘Thou art taken V KAWDA, 5 ADHYAYA, 4 BRAHMANA, 28, 135 invitatory prayer to the Asvins, to Sarasvatt, and to Indra Sutraman !’ 25. He recites (Vag. S. X, 33; Azk S. X, 131, 4), ‘Ye, O Asvins, lords of splendour, having quaffed the cheering (Soma) together with NamuAi, the Asura, helped Indra in his deeds!’ Having called for the Sraushat, he says, ‘ Pronounce the offering prayer to the Asvins, to Sarasvatt, and to Indra Sutraman !’ 26. He prays (Vag. S. X, 34; Azk S. X, 131, 5), ‘As the parents (stand by) their son, so the two Asvins have stood by thee, O Indra, with wise plans and wonderful deeds; when thou quaffedst the cheering (Soma), Sarasvatt cured thee, O Lord, by her services.’ Twice the Hotrz utters the Vasha¢, twice the Adhvaryu offers and fetches drink. And if he draw three (cups of liquor), then after the offering of that one the other two are offered. 27. Now there is a pitcher perforated either with a hundred, or with nine, holes. If it is one with a hundred holes,—man lives up to a hundred (years), and has a hundred energies, and a hundred powers : therefore it is perforated with a hundred holes. And if with nine holes,—there are in man those nine vital airs: therefore it is perforated with nine holes. 28. This (pitcher), hung up by a sling, they hold just over the Ahavantya'. He pours into it what spirituous liquor has been left over, and whilst it is with a support,’ each time followed by a special dedication, ‘thee for the Asvins!’ &c. 1 That is, over the southern one of the two new fires, the one laid down on a raised mound. 136 SATAPATHA-BRAHMANA. trickling through, he stands by worshipping with the three verses! of the PitaraZ Somavantah (the Fathers accompanied by Soma), with three vetses of the Pitaro Barishada% (the Fathers seated on the barhis), and with three verses of the Pitaro Agnishvattas (the Fathers consumed by the fire). And as to why he thus stands by worshipping,— when Soma flowed through Indra, what part of it then went to the Fathers—there being three kinds of Fathers—therewith he now supplies him and makes him whole: therefore he thus stands by worshipping. 29. He then prepares those oblations *,—a cake on twelve or eight potsherds for Savitz, a barley pap for Varuma, and a cake on eleven potsherds for Indra. 30. And why there is one for Savitzz,—Savitrz is the impeller of the gods, and impelled by Savitz he now heals*: therefore there is one for Savitrz.
330. And why there is one for Savitzz,—Savitrz is the impeller of the gods, and impelled by Savitz he now heals*: therefore there is one for Savitrz. 1 These triplets to the Fathers are given Vag. S. XIX, 49-51; 55-57; §8-60.—The Taitt. ritual here has a curious variation. After the remainder of the (pure) liquor has been offered to the Fathers, a Brahman is to be bought over to drink the dregs; and if such an one cannot be found (willing to do it), they are to be poured away on an ant-hill. This is to be done for the sake of atonement. * That is, according to Katydyana (XV, ro, 19) and Sayama, the pasu-purodasa, or cakes of the animal offering. The performance of these is irregular, inasmuch as their deities are not the same as those of the animal sacrifice (the Asvins, Sarasvatt, and Indra Sutréman). Taitt. Br. I, 8, 6, 1, however, explains that in this case the animal sacrifices are without ‘animal cakes,’ the libations of liquor, which indeed are offered to the same deities, being in lieu of them. ® The object of the Sautramanf offering is to heal or ‘make whole’ the Sacrificer. v KANDA, 5 ADHYAYA, 4 BRAHMANA, 35. 137 31. And why there is one for Varuza,—Varuna is the injurer, and he thus heals him even by him who is the injurer : therefore there is one for Varuza. 32. And why there is one for Indra—Indra is the deity of the sacrifice, and he thus heals him by him who is the deity of the sacrifice: therefore there is one for Indra. 33. And if by that (Sautramat-offering) he would heal one purged by Soma?, then—(after) the afteroffering (of the animal sacrifice) has been performed, and the two spoons separated—he proceeds with those (three) oblations*, For it is towards the back part that Soma flows through, and at the back part (of the sacrifice) he thus closes him up by that sacrificial essence. Let him in that case prepare a cake on two potsherds for the Asvins ; and when he proceeds with the offering of the omenta, then he also proceeds with that two-kap4la cake for the Asvins. 34. Let him, however, not do it in this way; for verily whosoever departs from the path of the sacrifice stumbles, and he who does this indeed departs from the path of the sacrifice. Hence at the very time when they proceed with the omenta of those victims, let them then proceed also with those (three) oblations, and let him not then prepare a two-kap4la cake for the Asvins. 35. A castrated bull is the sacrificial fee for this 1 That is to say, if it is performed, independently of the Ragasiya, as a special offering with a view to expiating any excess committed at a Soma-sacrifice. * A glance at the list of contents prefixed to part ii will show how this shifting of the Pasu-purodasa would alter the regular order of procedure. 138 SATAPATHA-BRAHMANA.
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.
120. 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). 21. They take up two fires; on the northern altar ? (they lay down) the northern (fire), and on a raised (mound) the southern one, thinking, ‘ Lest we should offer together the Soma-libations, and the Sur (liquor) -libations :’ therefore they take up two fires, and on the northern altar (they lay down) the northern (fire), and on a raised (mound) the southern one. And when he proceeds with the omenta, then he proceeds with that spirituous liquor. 22. He purifies it with stalks of Darbha-grass, thinking, ‘Let it be pure,—with (V4g. S. X, 31), ‘The inviting ® Soma, purified by the purify- 1 On the preparation of the parisrut or sura, see XII, 7; Weber, Ind. Studien, X, p. 349. 2 The two new fireplaces, to the east of the Ahavanfya, are to be constructed on the model of those of the Varuvapragh4s4A, see part i, p. 392. * This doubtful interpretation of ‘v4yu’ is adopted from the St. 134 SATAPATHA-BRAHMANA. v ing (strainer), has overflown backwards, Indra’s mated friend.’ He then pours in flour of ‘kuvala, karkandhu, and badara’ berries, for when he (Indra) spit out thrice, that was what was produced therefrom: therewith he now supplies him and makes him whole,—therefore he pours in that (flour). 23. He then draws either one or three cups !,— but only one should be drawn, for there is one purorué-formula, one invitatory prayer, and one offering prayer ; therefore only one (cup) should be drawn. 24. He draws it with (Vag. S. X, 32), ‘Yea, even as the owners of barley cut their barley, spreading it asunder in due order, so hither, hither, bring thou the nourishments of them that offer up the devotional invocation of the Barhis?!—Thou art taken with a support— thee for the Asvins, thee for Sarasvatt, thee for Indra, the good protector!’ And if he draw three (cups), let him draw them with that same (verse); but let him in that case draw them with separate ‘supports®.’ He then says, ‘ Recite the Petersburg dictionary, where, however, it is only applied to two passages of the Rig-veda. Sayama here explains it by ‘ patrazi gakkhan vayuvak khigragimf va bhfitva pratyan adhovartt patrabhimukha san. In the Taitt. S. this verse is preceded by another (Azk S. IX, 1, 6), ‘May Sfrya’s daughter purify thy foaming (parisrut) Soma with the never-failing horse-tail (strainer),’ ? According to the ritual of the Taittirtyas, three cups of Sura are drawn. * Rk S. X, 131, 2, and Taitt. S. I, 8, 21 read— hither, hither bring the nourishments of them that have not gone to the devotional up-pulling (cutting) of the barhis-grass’ (but differently S4yana,—‘ that have not gone to the neglect of the devotion of the barhis’). * That is to say, he is to repeat the formula, ‘Thou art taken
2I, 8, 21 read— hither, hither bring the nourishments of them that have not gone to the devotional up-pulling (cutting) of the barhis-grass’ (but differently S4yana,—‘ that have not gone to the neglect of the devotion of the barhis’). * That is to say, he is to repeat the formula, ‘Thou art taken V KAWDA, 5 ADHYAYA, 4 BRAHMANA, 28, 135 invitatory prayer to the Asvins, to Sarasvatt, and to Indra Sutraman !’ 25. He recites (Vag. S. X, 33; Azk S. X, 131, 4), ‘Ye, O Asvins, lords of splendour, having quaffed the cheering (Soma) together with NamuAi, the Asura, helped Indra in his deeds!’ Having called for the Sraushat, he says, ‘ Pronounce the offering prayer to the Asvins, to Sarasvatt, and to Indra Sutraman !’ 26. He prays (Vag. S. X, 34; Azk S. X, 131, 5), ‘As the parents (stand by) their son, so the two Asvins have stood by thee, O Indra, with wise plans and wonderful deeds; when thou quaffedst the cheering (Soma), Sarasvatt cured thee, O Lord, by her services.’ Twice the Hotrz utters the Vasha¢, twice the Adhvaryu offers and fetches drink. And if he draw three (cups of liquor), then after the offering of that one the other two are offered. 27. Now there is a pitcher perforated either with a hundred, or with nine, holes. If it is one with a hundred holes,—man lives up to a hundred (years), and has a hundred energies, and a hundred powers : therefore it is perforated with a hundred holes. And if with nine holes,—there are in man those nine vital airs: therefore it is perforated with nine holes. 28. This (pitcher), hung up by a sling, they hold just over the Ahavantya'. He pours into it what spirituous liquor has been left over, and whilst it is with a support,’ each time followed by a special dedication, ‘thee for the Asvins!’ &c. 1 That is, over the southern one of the two new fires, the one laid down on a raised mound. 136 SATAPATHA-BRAHMANA. trickling through, he stands by worshipping with the three verses! of the PitaraZ Somavantah (the Fathers accompanied by Soma), with three vetses of the Pitaro Barishada% (the Fathers seated on the barhis), and with three verses of the Pitaro Agnishvattas (the Fathers consumed by the fire). And as to why he thus stands by worshipping,— when Soma flowed through Indra, what part of it then went to the Fathers—there being three kinds of Fathers—therewith he now supplies him and makes him whole: therefore he thus stands by worshipping. 29. He then prepares those oblations *,—a cake on twelve or eight potsherds for Savitz, a barley pap for Varuma, and a cake on eleven potsherds for Indra. 30. And why there is one for Savitzz,—Savitrz is the impeller of the gods, and impelled by Savitz he now heals*: therefore there is one for Savitrz.
330. And why there is one for Savitzz,—Savitrz is the impeller of the gods, and impelled by Savitz he now heals*: therefore there is one for Savitrz. 1 These triplets to the Fathers are given Vag. S. XIX, 49-51; 55-57; §8-60.—The Taitt. ritual here has a curious variation. After the remainder of the (pure) liquor has been offered to the Fathers, a Brahman is to be bought over to drink the dregs; and if such an one cannot be found (willing to do it), they are to be poured away on an ant-hill. This is to be done for the sake of atonement. * That is, according to Katydyana (XV, ro, 19) and Sayama, the pasu-purodasa, or cakes of the animal offering. The performance of these is irregular, inasmuch as their deities are not the same as those of the animal sacrifice (the Asvins, Sarasvatt, and Indra Sutréman). Taitt. Br. I, 8, 6, 1, however, explains that in this case the animal sacrifices are without ‘animal cakes,’ the libations of liquor, which indeed are offered to the same deities, being in lieu of them. ® The object of the Sautramanf offering is to heal or ‘make whole’ the Sacrificer. v KANDA, 5 ADHYAYA, 4 BRAHMANA, 35. 137 31. And why there is one for Varuza,—Varuna is the injurer, and he thus heals him even by him who is the injurer : therefore there is one for Varuza. 32. And why there is one for Indra—Indra is the deity of the sacrifice, and he thus heals him by him who is the deity of the sacrifice: therefore there is one for Indra. 33. And if by that (Sautramat-offering) he would heal one purged by Soma?, then—(after) the afteroffering (of the animal sacrifice) has been performed, and the two spoons separated—he proceeds with those (three) oblations*, For it is towards the back part that Soma flows through, and at the back part (of the sacrifice) he thus closes him up by that sacrificial essence. Let him in that case prepare a cake on two potsherds for the Asvins ; and when he proceeds with the offering of the omenta, then he also proceeds with that two-kap4la cake for the Asvins. 34. Let him, however, not do it in this way; for verily whosoever departs from the path of the sacrifice stumbles, and he who does this indeed departs from the path of the sacrifice. Hence at the very time when they proceed with the omenta of those victims, let them then proceed also with those (three) oblations, and let him not then prepare a two-kap4la cake for the Asvins. 35. A castrated bull is the sacrificial fee for this 1 That is to say, if it is performed, independently of the Ragasiya, as a special offering with a view to expiating any excess committed at a Soma-sacrifice. * A glance at the list of contents prefixed to part ii will show how this shifting of the Pasu-purodasa would alter the regular order of procedure. 138 SATAPATHA-BRAHMANA.
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.
No commentary for this page.