Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1See part ii, p. 47 seq. * Viz. by calling out three times ‘Havishkrit, come hither, whereby the Adhvaryu summons one of the priests, or maidservants, to assist in preparing the material for offering. See part i, p. 27 seq. ‘ Part i, p. 55 seq. ® Part i, p. 59 seq. ® See part i, p. 55. It must, however, be borne in mind that the passage here referred to relates to the construction of the Vedi of an ordinary ish, whilst in the present instance we have to do with a Mahavedi, as prescribed for Soma-sacrifices (cf. part ii, p. 111 seq., where, however, only a few distinctive points are adverted to). The plan of the Mahavedi, given at the end of part ii, shows at the eastern end a square mound, the so-called uttara-vedi, or higher, upper altar, on which the Ahavantya, or offering, fire is maintained. On a similar earth mound, but raised in the centre of the square site (see VII, 3, 1, 27), the Agnifayana requires the erection of the large brick fire-altar, the preparation of the site of which is explained from the next paragraph. 326 SATAPATHA-BRAHMANA. fire) he proceeds with the opening sacrifice. Having performed the opening sacrifice, he yokes a plough. For the gods at that time, being about to heal him (Agni-Prag4pati), first supplied him with food, and in like manner does this (Sacrificer) now that he is about to heal him, first supply him with food. It (the food) is the plough (stra), for ‘stra’ is the same as ‘sera!:’ he thus puts food into him. 3. It is made of udumbara (ficus glomerata) wood,—the Udumbara tree being sustenance, lifesap: he thus supplies him with sustenance, with life-sap. The cordage of the plough consists of muviga grass, triply twisted: the significance of this has been explained. 4. Standing behind the right (southern) hip of Agni (the site of the fire-altar) he (the Pratiprasthatyz) addresses it (the plough) while being yoked (by the Adhvaryu) in front of the left (northern) shoulder, with (Vag. S. XII, 67, 68; Azk S. X, ror, 4, 3), ‘The skilful yoke* the ploughs, and stretch across the yokes,—the skilful are those who know, and they do yoke the plough and stretch the yokes across ;—‘the wise, with mind devoted to the gods,—devotion means sacrifice: thus, ‘the wise, performing sacrifice to the gods.’ 5. ‘Yoke ye the ploughs, and stretch across the yokes!’—they indeed yoke the plough, and stretch the yokes across ;—‘into the ready womb here cast ye the seed!’ it is for the seed that that womb, the furrow, is made; and if one casts ? That is ‘sa+ ira, with draught or food. * Or rather, put (the oxen) to the ploughs. Professor Ludwig takes ‘sira’ in the sense of ‘straps, traces,’—the skilful fasten the traces. VII KANDA, 2 ADHYAYA, 2 BRAHMANA, 9. 327
2That is ‘sa+ ira, with draught or food. * Or rather, put (the oxen) to the ploughs. Professor Ludwig takes ‘sira’ in the sense of ‘straps, traces,’—the skilful fasten the traces. VII KANDA, 2 ADHYAYA, 2 BRAHMANA, 9. 327 (seed) into unploughed (ground), it is just as if one were to shed seed elsewhere than into the womb. ‘And plentiful yield! be there through our song!’—the song is speech, and yield means food ;— ‘and let the ripe crop go anigh the sickle!’ for when food gets ripe, people approach it with the sickle. With two (verses) he yokes, a Gdyatrt and a Trishéubh one: the significance of this has been explained. 6. He yokes the right (ox) first, then the left one : thus it is (done) with the gods, differently in human (practice). It is a team of six oxen, or one of twelve oxen, or one of twenty-four oxen: it is the year (he obtains) as the consummation. 7. He then ploughs through it,—ploughing means food; and the gods at that time when they were about to heal him (Agni-Prag4pati) first put food into him; and in like manner does this (Sacrificer) now when he is about to heal him, first put food into him. 8. Only the body (of the altar-site) he ploughs through, not the wings and tail: he thus puts food into the body. And, indeed, the food which is put into the body benefits the body as well as the wings and tail; but that which (is put) into the wings and tail does not benefit either the body or the wings and tail. 9. On the right (south) side of the fire-altar, he ploughs first a furrow eastwards? inside the enclosingstones, with (V4g. S. XII, 69; Azk S. IV, 57, 8), ‘Right luckily may the plough-shares plough up the ground, luckily the tillers ply with their 1 Or, concession (Erhérung). * That is, from the right thigh to the right shoulder (south-west to south-east). 328 SATAPATHA-BRAHMANA, oxen! ’—‘ luckily—luckily,’ he says, ‘for what is successful that is lucky :’ he thus makes it (the furrow) successful. 10. Then on the hindpart (he ploughs a furrow) northwards", with (V4g. S. XII, 70), ‘With sweet ghee let the furrow be saturated, —as the text so its meaning ;—‘ approved of by the All-gods, by the Maruts!’ for both the All-gods and the Maruts have power over the rain ;—‘sapful, and teeming with milk,—milk means life-sap: thus, ‘teeming with life-sap and food;’—‘with milk, O furrow, turn thou unto us!’ that is, ‘with life-sap, O furrow, turn thou unto us!’ 11. Then on the left (north) side (he ploughs a furrow) eastwards?, with (V4g. S. XII, 71), ‘The share-shod® plough, —that is, ‘the plough abounding in wealth,’—‘ propitious, offering prospect for the Soma-cup ‘*’—for Soma is food ;—' it throweth up the cow, the sheep, the lusty wife, the swift-
3Then on the left (north) side (he ploughs a furrow) eastwards?, with (V4g. S. XII, 71), ‘The share-shod® plough, —that is, ‘the plough abounding in wealth,’—‘ propitious, offering prospect for the Soma-cup ‘*’—for Soma is food ;—' it throweth up the cow, the sheep, the lusty wife, the swift- ? That is, from the right thigh to the left thigh (south-west to north-west). Whilst the first furrow was ploughed from the southwest to the south-east corner, the present and two following furrows are ploughed ‘sunwise’ from south-west to north-west, north-west to north-east, and north-east to south-east respectively. We are not told in what manner the plough is to be got back from the southeast to the south-west corner after the ploughing of the first furrow, whether it is to be carried there, or to be pulled back outside the enclosed square. * That is, from the left thigh to the left shoulder (north-west to north-east). ® Or, the metal-shod. The author’s reason for interpreting ‘paviravat’ by ‘rayimat’ is not clear. “ According to the St. Petersburg dictionary, ‘somapitsaru’ is probably a corrupt form, like the various readings ‘somasatsaru’ (Ath. S. III, 17, 3) and ‘sumatitsaru’ (Taitt. S. IV, 2, 5, 6=‘ moving up and down,’ Sayama). Cf. Vasish‘ha Dharmasdstra (Bihler’s translation, Sacred Books of the East, vol. xiv, p. 13), where ‘soma- vil KAWDA, 2 ADHYAYA, 2 BRAHMANA, 13. 329 wheeled waggon,’ for all this the furrow throws up (yields). . 12. Then on the forepart (he ploughs a furrow) southwards}, with (Vag. S. XII, 72), ‘Milk out, O cow of plenty, their desire to Mitra, and to Varuaa, to Indra, to the Asvins, to Pishan, to creatures and plants!’ husbandry is (beneficial) to all deities: thus, ‘ Milk out for these deities all their desires!’—He first ploughs thus (south-west to southeast), then thus (south-west to north-west), then thus (north-west to north-east), then thus (north-east to south-east): that is (sunwise), for thus it is with the gods 2, 13. Four furrows he ploughs with prayer: he thereby puts into him (Pragdpati-Agni) what food there is in the four quarters ; and that with prayer,— true is the prayer, and true (manifest) are those quarters. pitsaru’ is explained in the text as meaning ‘ provided with a handle (tsaru) for the Soma-drinker’ (somapi). Also Indische Studien, XVII, p. 259, where Professor Weber proposes to divide the word ‘ somasatsaru’ into ‘soma(n),’ with thongs, and ‘sa-tsaru,’ with handle. If ‘somapi-tsaru’ really represent the constituent elements, ‘tsaru,’ handle, may indeed be intended as having special reference to the handle of the Soma-cup (4amasa); though ‘somapi’ could only be taken in the sense of ‘Soma-drinker,’ and not in that of *Soma-cup,’ optionally suggested by Mahidhara. } That is, from the left to the right shoulder (north-east to southeast).
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.
1See part ii, p. 47 seq. * Viz. by calling out three times ‘Havishkrit, come hither, whereby the Adhvaryu summons one of the priests, or maidservants, to assist in preparing the material for offering. See part i, p. 27 seq. ‘ Part i, p. 55 seq. ® Part i, p. 59 seq. ® See part i, p. 55. It must, however, be borne in mind that the passage here referred to relates to the construction of the Vedi of an ordinary ish, whilst in the present instance we have to do with a Mahavedi, as prescribed for Soma-sacrifices (cf. part ii, p. 111 seq., where, however, only a few distinctive points are adverted to). The plan of the Mahavedi, given at the end of part ii, shows at the eastern end a square mound, the so-called uttara-vedi, or higher, upper altar, on which the Ahavantya, or offering, fire is maintained. On a similar earth mound, but raised in the centre of the square site (see VII, 3, 1, 27), the Agnifayana requires the erection of the large brick fire-altar, the preparation of the site of which is explained from the next paragraph. 326 SATAPATHA-BRAHMANA. fire) he proceeds with the opening sacrifice. Having performed the opening sacrifice, he yokes a plough. For the gods at that time, being about to heal him (Agni-Prag4pati), first supplied him with food, and in like manner does this (Sacrificer) now that he is about to heal him, first supply him with food. It (the food) is the plough (stra), for ‘stra’ is the same as ‘sera!:’ he thus puts food into him. 3. It is made of udumbara (ficus glomerata) wood,—the Udumbara tree being sustenance, lifesap: he thus supplies him with sustenance, with life-sap. The cordage of the plough consists of muviga grass, triply twisted: the significance of this has been explained. 4. Standing behind the right (southern) hip of Agni (the site of the fire-altar) he (the Pratiprasthatyz) addresses it (the plough) while being yoked (by the Adhvaryu) in front of the left (northern) shoulder, with (Vag. S. XII, 67, 68; Azk S. X, ror, 4, 3), ‘The skilful yoke* the ploughs, and stretch across the yokes,—the skilful are those who know, and they do yoke the plough and stretch the yokes across ;—‘the wise, with mind devoted to the gods,—devotion means sacrifice: thus, ‘the wise, performing sacrifice to the gods.’ 5. ‘Yoke ye the ploughs, and stretch across the yokes!’—they indeed yoke the plough, and stretch the yokes across ;—‘into the ready womb here cast ye the seed!’ it is for the seed that that womb, the furrow, is made; and if one casts ? That is ‘sa+ ira, with draught or food. * Or rather, put (the oxen) to the ploughs. Professor Ludwig takes ‘sira’ in the sense of ‘straps, traces,’—the skilful fasten the traces. VII KANDA, 2 ADHYAYA, 2 BRAHMANA, 9. 327
2That is ‘sa+ ira, with draught or food. * Or rather, put (the oxen) to the ploughs. Professor Ludwig takes ‘sira’ in the sense of ‘straps, traces,’—the skilful fasten the traces. VII KANDA, 2 ADHYAYA, 2 BRAHMANA, 9. 327 (seed) into unploughed (ground), it is just as if one were to shed seed elsewhere than into the womb. ‘And plentiful yield! be there through our song!’—the song is speech, and yield means food ;— ‘and let the ripe crop go anigh the sickle!’ for when food gets ripe, people approach it with the sickle. With two (verses) he yokes, a Gdyatrt and a Trishéubh one: the significance of this has been explained. 6. He yokes the right (ox) first, then the left one : thus it is (done) with the gods, differently in human (practice). It is a team of six oxen, or one of twelve oxen, or one of twenty-four oxen: it is the year (he obtains) as the consummation. 7. He then ploughs through it,—ploughing means food; and the gods at that time when they were about to heal him (Agni-Prag4pati) first put food into him; and in like manner does this (Sacrificer) now when he is about to heal him, first put food into him. 8. Only the body (of the altar-site) he ploughs through, not the wings and tail: he thus puts food into the body. And, indeed, the food which is put into the body benefits the body as well as the wings and tail; but that which (is put) into the wings and tail does not benefit either the body or the wings and tail. 9. On the right (south) side of the fire-altar, he ploughs first a furrow eastwards? inside the enclosingstones, with (V4g. S. XII, 69; Azk S. IV, 57, 8), ‘Right luckily may the plough-shares plough up the ground, luckily the tillers ply with their 1 Or, concession (Erhérung). * That is, from the right thigh to the right shoulder (south-west to south-east). 328 SATAPATHA-BRAHMANA, oxen! ’—‘ luckily—luckily,’ he says, ‘for what is successful that is lucky :’ he thus makes it (the furrow) successful. 10. Then on the hindpart (he ploughs a furrow) northwards", with (V4g. S. XII, 70), ‘With sweet ghee let the furrow be saturated, —as the text so its meaning ;—‘ approved of by the All-gods, by the Maruts!’ for both the All-gods and the Maruts have power over the rain ;—‘sapful, and teeming with milk,—milk means life-sap: thus, ‘teeming with life-sap and food;’—‘with milk, O furrow, turn thou unto us!’ that is, ‘with life-sap, O furrow, turn thou unto us!’ 11. Then on the left (north) side (he ploughs a furrow) eastwards?, with (V4g. S. XII, 71), ‘The share-shod® plough, —that is, ‘the plough abounding in wealth,’—‘ propitious, offering prospect for the Soma-cup ‘*’—for Soma is food ;—' it throweth up the cow, the sheep, the lusty wife, the swift-
3Then on the left (north) side (he ploughs a furrow) eastwards?, with (V4g. S. XII, 71), ‘The share-shod® plough, —that is, ‘the plough abounding in wealth,’—‘ propitious, offering prospect for the Soma-cup ‘*’—for Soma is food ;—' it throweth up the cow, the sheep, the lusty wife, the swift- ? That is, from the right thigh to the left thigh (south-west to north-west). Whilst the first furrow was ploughed from the southwest to the south-east corner, the present and two following furrows are ploughed ‘sunwise’ from south-west to north-west, north-west to north-east, and north-east to south-east respectively. We are not told in what manner the plough is to be got back from the southeast to the south-west corner after the ploughing of the first furrow, whether it is to be carried there, or to be pulled back outside the enclosed square. * That is, from the left thigh to the left shoulder (north-west to north-east). ® Or, the metal-shod. The author’s reason for interpreting ‘paviravat’ by ‘rayimat’ is not clear. “ According to the St. Petersburg dictionary, ‘somapitsaru’ is probably a corrupt form, like the various readings ‘somasatsaru’ (Ath. S. III, 17, 3) and ‘sumatitsaru’ (Taitt. S. IV, 2, 5, 6=‘ moving up and down,’ Sayama). Cf. Vasish‘ha Dharmasdstra (Bihler’s translation, Sacred Books of the East, vol. xiv, p. 13), where ‘soma- vil KAWDA, 2 ADHYAYA, 2 BRAHMANA, 13. 329 wheeled waggon,’ for all this the furrow throws up (yields). . 12. Then on the forepart (he ploughs a furrow) southwards}, with (Vag. S. XII, 72), ‘Milk out, O cow of plenty, their desire to Mitra, and to Varuaa, to Indra, to the Asvins, to Pishan, to creatures and plants!’ husbandry is (beneficial) to all deities: thus, ‘ Milk out for these deities all their desires!’—He first ploughs thus (south-west to southeast), then thus (south-west to north-west), then thus (north-west to north-east), then thus (north-east to south-east): that is (sunwise), for thus it is with the gods 2, 13. Four furrows he ploughs with prayer: he thereby puts into him (Pragdpati-Agni) what food there is in the four quarters ; and that with prayer,— true is the prayer, and true (manifest) are those quarters. pitsaru’ is explained in the text as meaning ‘ provided with a handle (tsaru) for the Soma-drinker’ (somapi). Also Indische Studien, XVII, p. 259, where Professor Weber proposes to divide the word ‘ somasatsaru’ into ‘soma(n),’ with thongs, and ‘sa-tsaru,’ with handle. If ‘somapi-tsaru’ really represent the constituent elements, ‘tsaru,’ handle, may indeed be intended as having special reference to the handle of the Soma-cup (4amasa); though ‘somapi’ could only be taken in the sense of ‘Soma-drinker,’ and not in that of *Soma-cup,’ optionally suggested by Mahidhara. } That is, from the left to the right shoulder (north-east to southeast).
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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