Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1e new moon. ^ Who, as we saw, resides in the plants and waters at the time of new moon and consequently in the milk used for the Sannayya. If, however, one were to enter upon the fast (and hence on the I KANDA, 6 ADHYAYA, 4 BRAHMAiVA, 1 8. 181 15. But as they (the cows), previously (to the new moon), eat mere plants (not imbued with the moon or Soma), and drink mere water, and yield mere milk, — so that (milk which they offer on the day before new moon, is not imbued with Som.a, is ordinary milk). For king Soma, the food of the gods, indeed, is no other than the moon. When he is not seen that night either in the east or in the west, then he visits this world, and here enters into the waters and plants. Having then collected him from the water and plants, he (the performer of the San n ay y a) causes him to be reproduced from out of the libations ; and he (Soma, the moon), being reproduced from the libations, becomes visible in the western sky. t6. Now it is only when that food of the gods is unfailing that it comes back (to men) : for him, therefore, who knows this, there is unfailing food in this, and imperishable righteousness in yonder, world. 17. Thus during that night (of new moon) food moves away from the gods and comes to this world. Now the gods were desirous as to how that (food) might (be made to) come back to them ; how it might not perish away from them. For this they put their trust in those who prepare the libation of sweet and sour milk (sannayya), thinking, ' when they have prepared it, they will offer it to us.' And, verily, in him, who knows this, both his own kin and strangers put their trust; for in him, who attains to the highest rank, people indeed put their trust. 18. Now the one that burns there (viz. the sun) sacrifice) previously to the new moon, he would be offering mere milk, not imbued with, and not liable to change into, Soma, and therefore unfit for the gods. 1 8 2 5'ATAPATHA-BRAHMAA'A. is, assuredly, no other than Indra, and that moon is no other than Vr/tra. But the former is of a nature hostile to the latter, and for this reason, though this one (the moon, Vr/tra) had previously (to the night of new moon) risen at a great distance from him (the sun, Indra), he now swims towards him and enters into his open mouth. 19. Having swallowed him, he (the sun) rises; and that (other) one is not seen either in the east or in the west. And, verily, he who knows this, swallows his spiteful enemy, and of him they say, ' He alone exists, his enemies exist not^' 20.
2open mouth. 19. Having swallowed him, he (the sun) rises; and that (other) one is not seen either in the east or in the west. And, verily, he who knows this, swallows his spiteful enemy, and of him they say, ' He alone exists, his enemies exist not^' 20. Having sucked him empty, he throws him out ; and the latter, thus sucked out, is seen in the western sky, and again increases ; he again increases to serve that (sun) as food : and verily if the spiteful enemy of one who knows this, thrives either by trade or in any other way, he thrives again and again in order to serve him as food. 21. Now some people offer (the Sannayya) to (Indra under the name of) ' Mahendra' (the great Indra), arguing, ' Before the slaying of Vr/tra he was Indra, it is true; but after slaying Vr/tra he became Mahendra, even as (a ra^an, or king, becomes) a Maharaja after obtaining the vic- tory : hence (the Sannayya should be offered) to Mahendra.' Let him, nevertheless, offer it to 'Indra;' for Indra he was before the slaying of Vr/tra, and Indra he is after slaying Vr/tra : there- fore let him offer it to 'Indra-.' * With this explanation of the disappearance of the moon may be compared the later notion of the sun and moon being swal- lowed by the demon Rahu, at the time of the eclipses. ^ Katy. IV, 2, 10 leaves it optional whether the libation of mixed I KANDA, 7 ADHYAYA, I BRAHMAA^A, I. 1 83 Seventh Adhyaya. First Brahmaata. I. He (the Adhvaryu) drives the calves away (from the cows) with a par;2a branch \ The reason why he drives the calves away with a par;^a branch is this. When the Gayatri flew towards Soma (the moon), a footless archer aiming at her while she was carrying him off, severed one of the feathers (par;^a) either of the Gayatri or of king Soma^ ; and on falling down it became a par/^a (palai'a) tree; whence its name par;2a. ' May that sweet and sour milk is to be offered to Indra or to Mahendra. According to IV, 5, 25, however, such option seems to be per- mitted only so far as the first performance is concerned, after which one is apparently bound to go on offering during the rest of one's life to whichever deity one has chosen at the beginning. Taitt. S. II, 5, 4, 4, lays it down as the rule that only a gata-fri (one who has reached the highest grade of prosperity), viz. a brahmawa versed in the three Vedas (jujruvan = vedatraya- bhi^'-fta, Sayawa), the head of a village (grama«i), and a ra^anya, can make offering to Mahendra, since he is their special deity.
3gata-fri (one who has reached the highest grade of prosperity), viz. a brahmawa versed in the three Vedas (jujruvan = vedatraya- bhi^'-fta, Sayawa), the head of a village (grama«i), and a ra^anya, can make offering to Mahendra, since he is their special deity. Others, however, may do the same, after offering the s an nay yam to Indra for a whole year, and on the expiration of it a rice-cake on eight potsherds to Agni, as the Keeper of Vows. ^ Par«a=palaja, Butea Frondosa. 2 Gayatryai va somasya va=' both of G. and of S.,' Saya;;a. Apad asta, 'a footless shooter,' is a doubtful reading and perhaps an old corruption; Saya;/a reads apad hast a (? adhastat) ; cf. Weber, various readings, p. 133. The Kanva. MS. reads, ' deve- bhyas tasya aharantya avadastabhyayatya par«a»z pra-('i/('/^eda.' Ac- cording to Rig-veda IV, 27, 3, it was the archer Kmanu, who hit the falcon when it was carrying off the Soma from heaven, and brought down one of its feathers. On the whole myth, see A. Kuhn, Herabkunft des Feuers und des Gottertranks, p. 137 seq. Cf. Taitt. S. Ill, 5, 7, i; Taitt. Br. I, i, 3, 10, 'Soma was in the third heaven from here ; Gayatri fetched him away ; one of his feathers was cut off, it became a par«a (palaja) tree.' Similarly Taitt. Br. I, 2, i, 6; see also .Sat. Br. I, 8, 2, ro. 184 5ATAPATHA-BRAHMA^A. which then was of the Soma nature^ be here with us now !' so he thinks, and for this reason he drives away the calves with a par/^a branch. 2. That (branch) he cuts off 2, with the formula (Vaf. S. I, I a, b), ' For sap (I cut) thee! for pith thee!' — 'for rain thee' he means to say, when he says 'for sap thee;' and when he says 'for pith thee ' he means to say ' for that food-essence which springs from the rain.' 3. They then let the calves join their mothers. He thereupon touches (each) calf (in order to drive it away from the cow), with the formula (Vaf. S. I, I c), 'The winds are yel' — for, indeed, it is this wind that here blows ^ it is this (wind) that makes swell all the rain that falls here ; it is it that makes those (cows) swell ; and for this reason he says ' the winds are yel' Some people add here the formula^, ' Going near are ye!' but let him not say this, because thereby another (an enemy) approaches (the sacrificer). 4. After separating one of the mothers from her calf, he touches her, with the text (Vif. S. I, i d), ' May the divine Savit?7 animate you — ' for Savitr/, indeed, is the impeller (prasavitrz) of the gods: ^ 'Somasya nyaktam,' see p. 167, note 2.
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.
1e new moon. ^ Who, as we saw, resides in the plants and waters at the time of new moon and consequently in the milk used for the Sannayya. If, however, one were to enter upon the fast (and hence on the I KANDA, 6 ADHYAYA, 4 BRAHMAiVA, 1 8. 181 15. But as they (the cows), previously (to the new moon), eat mere plants (not imbued with the moon or Soma), and drink mere water, and yield mere milk, — so that (milk which they offer on the day before new moon, is not imbued with Som.a, is ordinary milk). For king Soma, the food of the gods, indeed, is no other than the moon. When he is not seen that night either in the east or in the west, then he visits this world, and here enters into the waters and plants. Having then collected him from the water and plants, he (the performer of the San n ay y a) causes him to be reproduced from out of the libations ; and he (Soma, the moon), being reproduced from the libations, becomes visible in the western sky. t6. Now it is only when that food of the gods is unfailing that it comes back (to men) : for him, therefore, who knows this, there is unfailing food in this, and imperishable righteousness in yonder, world. 17. Thus during that night (of new moon) food moves away from the gods and comes to this world. Now the gods were desirous as to how that (food) might (be made to) come back to them ; how it might not perish away from them. For this they put their trust in those who prepare the libation of sweet and sour milk (sannayya), thinking, ' when they have prepared it, they will offer it to us.' And, verily, in him, who knows this, both his own kin and strangers put their trust; for in him, who attains to the highest rank, people indeed put their trust. 18. Now the one that burns there (viz. the sun) sacrifice) previously to the new moon, he would be offering mere milk, not imbued with, and not liable to change into, Soma, and therefore unfit for the gods. 1 8 2 5'ATAPATHA-BRAHMAA'A. is, assuredly, no other than Indra, and that moon is no other than Vr/tra. But the former is of a nature hostile to the latter, and for this reason, though this one (the moon, Vr/tra) had previously (to the night of new moon) risen at a great distance from him (the sun, Indra), he now swims towards him and enters into his open mouth. 19. Having swallowed him, he (the sun) rises; and that (other) one is not seen either in the east or in the west. And, verily, he who knows this, swallows his spiteful enemy, and of him they say, ' He alone exists, his enemies exist not^' 20.
2open mouth. 19. Having swallowed him, he (the sun) rises; and that (other) one is not seen either in the east or in the west. And, verily, he who knows this, swallows his spiteful enemy, and of him they say, ' He alone exists, his enemies exist not^' 20. Having sucked him empty, he throws him out ; and the latter, thus sucked out, is seen in the western sky, and again increases ; he again increases to serve that (sun) as food : and verily if the spiteful enemy of one who knows this, thrives either by trade or in any other way, he thrives again and again in order to serve him as food. 21. Now some people offer (the Sannayya) to (Indra under the name of) ' Mahendra' (the great Indra), arguing, ' Before the slaying of Vr/tra he was Indra, it is true; but after slaying Vr/tra he became Mahendra, even as (a ra^an, or king, becomes) a Maharaja after obtaining the vic- tory : hence (the Sannayya should be offered) to Mahendra.' Let him, nevertheless, offer it to 'Indra;' for Indra he was before the slaying of Vr/tra, and Indra he is after slaying Vr/tra : there- fore let him offer it to 'Indra-.' * With this explanation of the disappearance of the moon may be compared the later notion of the sun and moon being swal- lowed by the demon Rahu, at the time of the eclipses. ^ Katy. IV, 2, 10 leaves it optional whether the libation of mixed I KANDA, 7 ADHYAYA, I BRAHMAA^A, I. 1 83 Seventh Adhyaya. First Brahmaata. I. He (the Adhvaryu) drives the calves away (from the cows) with a par;2a branch \ The reason why he drives the calves away with a par;^a branch is this. When the Gayatri flew towards Soma (the moon), a footless archer aiming at her while she was carrying him off, severed one of the feathers (par;^a) either of the Gayatri or of king Soma^ ; and on falling down it became a par/^a (palai'a) tree; whence its name par;2a. ' May that sweet and sour milk is to be offered to Indra or to Mahendra. According to IV, 5, 25, however, such option seems to be per- mitted only so far as the first performance is concerned, after which one is apparently bound to go on offering during the rest of one's life to whichever deity one has chosen at the beginning. Taitt. S. II, 5, 4, 4, lays it down as the rule that only a gata-fri (one who has reached the highest grade of prosperity), viz. a brahmawa versed in the three Vedas (jujruvan = vedatraya- bhi^'-fta, Sayawa), the head of a village (grama«i), and a ra^anya, can make offering to Mahendra, since he is their special deity.
3gata-fri (one who has reached the highest grade of prosperity), viz. a brahmawa versed in the three Vedas (jujruvan = vedatraya- bhi^'-fta, Sayawa), the head of a village (grama«i), and a ra^anya, can make offering to Mahendra, since he is their special deity. Others, however, may do the same, after offering the s an nay yam to Indra for a whole year, and on the expiration of it a rice-cake on eight potsherds to Agni, as the Keeper of Vows. ^ Par«a=palaja, Butea Frondosa. 2 Gayatryai va somasya va=' both of G. and of S.,' Saya;;a. Apad asta, 'a footless shooter,' is a doubtful reading and perhaps an old corruption; Saya;/a reads apad hast a (? adhastat) ; cf. Weber, various readings, p. 133. The Kanva. MS. reads, ' deve- bhyas tasya aharantya avadastabhyayatya par«a»z pra-('i/('/^eda.' Ac- cording to Rig-veda IV, 27, 3, it was the archer Kmanu, who hit the falcon when it was carrying off the Soma from heaven, and brought down one of its feathers. On the whole myth, see A. Kuhn, Herabkunft des Feuers und des Gottertranks, p. 137 seq. Cf. Taitt. S. Ill, 5, 7, i; Taitt. Br. I, i, 3, 10, 'Soma was in the third heaven from here ; Gayatri fetched him away ; one of his feathers was cut off, it became a par«a (palaja) tree.' Similarly Taitt. Br. I, 2, i, 6; see also .Sat. Br. I, 8, 2, ro. 184 5ATAPATHA-BRAHMA^A. which then was of the Soma nature^ be here with us now !' so he thinks, and for this reason he drives away the calves with a par/^a branch. 2. That (branch) he cuts off 2, with the formula (Vaf. S. I, I a, b), ' For sap (I cut) thee! for pith thee!' — 'for rain thee' he means to say, when he says 'for sap thee;' and when he says 'for pith thee ' he means to say ' for that food-essence which springs from the rain.' 3. They then let the calves join their mothers. He thereupon touches (each) calf (in order to drive it away from the cow), with the formula (Vaf. S. I, I c), 'The winds are yel' — for, indeed, it is this wind that here blows ^ it is this (wind) that makes swell all the rain that falls here ; it is it that makes those (cows) swell ; and for this reason he says ' the winds are yel' Some people add here the formula^, ' Going near are ye!' but let him not say this, because thereby another (an enemy) approaches (the sacrificer). 4. After separating one of the mothers from her calf, he touches her, with the text (Vif. S. I, i d), ' May the divine Savit?7 animate you — ' for Savitr/, indeed, is the impeller (prasavitrz) of the gods: ^ 'Somasya nyaktam,' see p. 167, note 2.
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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