Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1offers in front of (or before) the havis, he thereby places the eyes in the front. Let him rather make the offerings (in that part of the fire) where he thinks the fiercest blaze is ; for only by being offered in blazing (fire) are oblations successful^ 40. Having recited (at the butter-portions) a Rik- verse as anuvakya (invitatory formula), he recites by way of ya^ya (offering-prayer) the (formula con- taining the word) ' pleased ; ' thereby these boneless eyes are set in what is bone. If, on the other hand, after reciting a -Rik-verse as anuvakya, he ^ Katy. Ill, 3, 20-22 admits either mode of offering the butter- portions. These oblations are effected in the following way : — The Adhvaryu, having called on the Holri to recite the anuvakya, takes with the dipping-spoon (sruva) butter from the dhruva and puts it into the j^uhu ; he then draws some with the sruva from the butter- pot and replenishes the dhruva with it [according to the KamSLS, with the text ' May the dhruva fatten with the havis-butter, sacrifice after sacrifice, for those who go to the gods, — the udder of Surya in the lap of Aditi : may the earth flow abundantly at this sacrifice !']. The same process is then repeated three (additional) times (with a Gamadagni four times): hence the offering is said to consist of four (or five) cuttings. The Holri then recites the anuvakya (see note on I, 6, 3, 27), which is followed by the Adhvaryu's call 'om i'ravaya ' and the Agnidhra's response ' astu jrausha/.' Thereupon the Hot/-/', having been called upon by the Adhvaryu to give the offering-prayer to Agni (or Soma), recites the respective ya^ya, at the concluding vausha/ of which the oblation is poured into the fire, (whilst the sacrificer utters the usual dedicatory formula, ' This for Agni (Soma), not for me !') I KANDA, 6 ADHYAYA, 4 BRAHMAiVA, 2. I 75 were to use a /?/k-verse as the ya^ya, he would make it bone instead of eye. 41, Those two (quaUties), truly, are related to the natures of Agni and Soma : that which is white is related to Agni, and that which is black is related to Soma. If, however (it were asserted), on the contrary, that what is black is related to Agni, and what is white is related to Soma, — [the answer would be : — ] what sees is of the nature of Agni, for dry, as it were, are the eyes of one who looks, and that which is dry relates to Agni ; — and what sleeps is of the nature of Soma, for moist, as it were, are the eyes of one who is asleep, and moist also is Soma.
2at sees is of the nature of Agni, for dry, as it were, are the eyes of one who looks, and that which is dry relates to Agni ; — and what sleeps is of the nature of Soma, for moist, as it were, are the eyes of one who is asleep, and moist also is Soma. And, verily, he who thus knows those two butter- portions to be eyes, remains endowed with eye-sight till old age in this world, and starts in yonder world possessed of eye-sight. Fourth Brahmajva. Special Preliminary Rites of the New-moon Sacrifice. 1. When Indra had hurled the thunderbolt at Vmra, thinking himself to be the weaker, and fearing lest he had not brought him down, he con- cealed himself and went to the farthest distances ^ Now the gods knew that Vr/tra had been slain and that Indra had concealed himself. 2. Agni of the deities, H ira;^yastupa^ of the 7?/shis, and the Brthati of the metres, set about searching for him. Agni discovered him and stayed ^ Para>^ paravata^, literally 'to the most distant distances,' ' zu den fernsten Fernen.' ^ Hirawyastupa, of the family of the Afigiras, is' the reputed author (or seer) of the hymns Rig-veda I, 31-35; IX, 4; 69. Of these, I, 32 and 33, which celebrate the exploits of Indra, seem to have been especially prized. 176 DATAPATH A-BRAHMAiVA. with him (as a guest) that (day and) night. He (Indra), namely, is the Vasu^ of the gods, for he is their hero. 3. The gods said, ' Our Vasu, who has gone to live away from us, is this day dwelling together (a ma vas, viz. with Agni");' and as one would cook a dish of rice or a goat in common for two relatives or friends who have come to stay with him, — for such-like is human (fare), as the sacrificial food (ha vis) is that of the gods, — in like manner they offered to those two together that sacrificial food, the rice-cake on twelve potsherds for Indra and Agni. This is the reason why there is a rice-cake on twelve potsherds for Indra and Agni. 4. Indra said, ' When I had hurled the thunder- bolt at Vr/tra, I was terrified, and (in consequence of this fright) I am much emaciated. This (cake) does not satiate me : prepare for me what will satiate me!' The gods replied, 'So be it!' 5. The gods said, ' Nothing but Soma will satiate him: let us prepare Soma for him !' They prepared Soma for him. Now this king Soma, the food of the gods, is no other than the moonl When he ^ That is, as would seem, the benefactor, or the treasure (dh an a- r(ipa, Sayawa) of the gods. Indra is the chief of the Vasus.
3Soma for him !' They prepared Soma for him. Now this king Soma, the food of the gods, is no other than the moonl When he ^ That is, as would seem, the benefactor, or the treasure (dh an a- r(ipa, Sayawa) of the gods. Indra is the chief of the Vasus. Indra being so beneficent and important a personage, it was, according to Saya«a, worth Agni's while to stay with him. Possibly also a play on the word Vasu, and vas, ' to dwell,' is intended here. 2 Thus Sayawa ; but it probably means, ' he is sta}ing at a home, or at home (ama) to-day.' 3 The identification of the Soma (plant and juice) with the moon already occurs in some of the hymns of the Rig-veda, all of which, however, probably belong to the later ones. According to the St. Petersburg Dictionary, the identification was probably sug- gested by the circumstance that indu, 'drop, spark,' applies both to the Soma and the moon. Rig-veda X, 85, 3 says that 'of that Soma which the priests know, no one ever eats.' I KAA^DA, 6 ADHYAYA, 4 BRAHMAiVA, 8. I 77 (the moon, masc.) is not seen that night either in the east or in the west, then he visits this world ; and here he enters into the waters (f.) and plants (f.). He is indeed a treasure for the gods, he is their food. And since during that night he here dwells together^ (a ma vas), therefore that (night of new moon) is called amavasya (the dwelling together, or at home). 6. They prepared it - (Soma for Indra), after having it collected, part by part, by the cows : in eating plants (they collected it) from the plants, and in drinking water (they collected it) from the waters. Having prepared and coagulated it, and made it strong (pungent), they gave it to him'\ 7. He said, 'This does indeed satiate me, but it does not agree with me^ : devise some means by which it may agree with me!' They made it agree with him by means of boiled (milk). 8. Now although this (mixture of sweet and sour milk) is, indeed, one and the same substance — it being milk (payas) and belonging to Indra — they, ^ Viz. with the waters and plants (or, he stays at home). ^ It should be borne in mind that Soma is masculine in Sanskrit. ^ In Taitt. S. II, 5, 3, 2 seq. the corresponding story is applied directly to the Sannayya. In consequence of the struggle with Vr/tra, Indra lost his energy, which fell to the earth and produced plants and shrubs. He thereupon complained to Pra^apati, who bade the catde collect (sam-ni) it again by browsing the plants and shrubs.
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.
1offers in front of (or before) the havis, he thereby places the eyes in the front. Let him rather make the offerings (in that part of the fire) where he thinks the fiercest blaze is ; for only by being offered in blazing (fire) are oblations successful^ 40. Having recited (at the butter-portions) a Rik- verse as anuvakya (invitatory formula), he recites by way of ya^ya (offering-prayer) the (formula con- taining the word) ' pleased ; ' thereby these boneless eyes are set in what is bone. If, on the other hand, after reciting a -Rik-verse as anuvakya, he ^ Katy. Ill, 3, 20-22 admits either mode of offering the butter- portions. These oblations are effected in the following way : — The Adhvaryu, having called on the Holri to recite the anuvakya, takes with the dipping-spoon (sruva) butter from the dhruva and puts it into the j^uhu ; he then draws some with the sruva from the butter- pot and replenishes the dhruva with it [according to the KamSLS, with the text ' May the dhruva fatten with the havis-butter, sacrifice after sacrifice, for those who go to the gods, — the udder of Surya in the lap of Aditi : may the earth flow abundantly at this sacrifice !']. The same process is then repeated three (additional) times (with a Gamadagni four times): hence the offering is said to consist of four (or five) cuttings. The Holri then recites the anuvakya (see note on I, 6, 3, 27), which is followed by the Adhvaryu's call 'om i'ravaya ' and the Agnidhra's response ' astu jrausha/.' Thereupon the Hot/-/', having been called upon by the Adhvaryu to give the offering-prayer to Agni (or Soma), recites the respective ya^ya, at the concluding vausha/ of which the oblation is poured into the fire, (whilst the sacrificer utters the usual dedicatory formula, ' This for Agni (Soma), not for me !') I KANDA, 6 ADHYAYA, 4 BRAHMAiVA, 2. I 75 were to use a /?/k-verse as the ya^ya, he would make it bone instead of eye. 41, Those two (quaUties), truly, are related to the natures of Agni and Soma : that which is white is related to Agni, and that which is black is related to Soma. If, however (it were asserted), on the contrary, that what is black is related to Agni, and what is white is related to Soma, — [the answer would be : — ] what sees is of the nature of Agni, for dry, as it were, are the eyes of one who looks, and that which is dry relates to Agni ; — and what sleeps is of the nature of Soma, for moist, as it were, are the eyes of one who is asleep, and moist also is Soma.
2at sees is of the nature of Agni, for dry, as it were, are the eyes of one who looks, and that which is dry relates to Agni ; — and what sleeps is of the nature of Soma, for moist, as it were, are the eyes of one who is asleep, and moist also is Soma. And, verily, he who thus knows those two butter- portions to be eyes, remains endowed with eye-sight till old age in this world, and starts in yonder world possessed of eye-sight. Fourth Brahmajva. Special Preliminary Rites of the New-moon Sacrifice. 1. When Indra had hurled the thunderbolt at Vmra, thinking himself to be the weaker, and fearing lest he had not brought him down, he con- cealed himself and went to the farthest distances ^ Now the gods knew that Vr/tra had been slain and that Indra had concealed himself. 2. Agni of the deities, H ira;^yastupa^ of the 7?/shis, and the Brthati of the metres, set about searching for him. Agni discovered him and stayed ^ Para>^ paravata^, literally 'to the most distant distances,' ' zu den fernsten Fernen.' ^ Hirawyastupa, of the family of the Afigiras, is' the reputed author (or seer) of the hymns Rig-veda I, 31-35; IX, 4; 69. Of these, I, 32 and 33, which celebrate the exploits of Indra, seem to have been especially prized. 176 DATAPATH A-BRAHMAiVA. with him (as a guest) that (day and) night. He (Indra), namely, is the Vasu^ of the gods, for he is their hero. 3. The gods said, ' Our Vasu, who has gone to live away from us, is this day dwelling together (a ma vas, viz. with Agni");' and as one would cook a dish of rice or a goat in common for two relatives or friends who have come to stay with him, — for such-like is human (fare), as the sacrificial food (ha vis) is that of the gods, — in like manner they offered to those two together that sacrificial food, the rice-cake on twelve potsherds for Indra and Agni. This is the reason why there is a rice-cake on twelve potsherds for Indra and Agni. 4. Indra said, ' When I had hurled the thunder- bolt at Vr/tra, I was terrified, and (in consequence of this fright) I am much emaciated. This (cake) does not satiate me : prepare for me what will satiate me!' The gods replied, 'So be it!' 5. The gods said, ' Nothing but Soma will satiate him: let us prepare Soma for him !' They prepared Soma for him. Now this king Soma, the food of the gods, is no other than the moonl When he ^ That is, as would seem, the benefactor, or the treasure (dh an a- r(ipa, Sayawa) of the gods. Indra is the chief of the Vasus.
3Soma for him !' They prepared Soma for him. Now this king Soma, the food of the gods, is no other than the moonl When he ^ That is, as would seem, the benefactor, or the treasure (dh an a- r(ipa, Sayawa) of the gods. Indra is the chief of the Vasus. Indra being so beneficent and important a personage, it was, according to Saya«a, worth Agni's while to stay with him. Possibly also a play on the word Vasu, and vas, ' to dwell,' is intended here. 2 Thus Sayawa ; but it probably means, ' he is sta}ing at a home, or at home (ama) to-day.' 3 The identification of the Soma (plant and juice) with the moon already occurs in some of the hymns of the Rig-veda, all of which, however, probably belong to the later ones. According to the St. Petersburg Dictionary, the identification was probably sug- gested by the circumstance that indu, 'drop, spark,' applies both to the Soma and the moon. Rig-veda X, 85, 3 says that 'of that Soma which the priests know, no one ever eats.' I KAA^DA, 6 ADHYAYA, 4 BRAHMAiVA, 8. I 77 (the moon, masc.) is not seen that night either in the east or in the west, then he visits this world ; and here he enters into the waters (f.) and plants (f.). He is indeed a treasure for the gods, he is their food. And since during that night he here dwells together^ (a ma vas), therefore that (night of new moon) is called amavasya (the dwelling together, or at home). 6. They prepared it - (Soma for Indra), after having it collected, part by part, by the cows : in eating plants (they collected it) from the plants, and in drinking water (they collected it) from the waters. Having prepared and coagulated it, and made it strong (pungent), they gave it to him'\ 7. He said, 'This does indeed satiate me, but it does not agree with me^ : devise some means by which it may agree with me!' They made it agree with him by means of boiled (milk). 8. Now although this (mixture of sweet and sour milk) is, indeed, one and the same substance — it being milk (payas) and belonging to Indra — they, ^ Viz. with the waters and plants (or, he stays at home). ^ It should be borne in mind that Soma is masculine in Sanskrit. ^ In Taitt. S. II, 5, 3, 2 seq. the corresponding story is applied directly to the Sannayya. In consequence of the struggle with Vr/tra, Indra lost his energy, which fell to the earth and produced plants and shrubs. He thereupon complained to Pra^apati, who bade the catde collect (sam-ni) it again by browsing the plants and shrubs.
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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