Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
18. He then recited to them as follows, ‘A stronger, pursuing, has, as it were, driven a great snake from its own place, the lake: therefore the sacrificial session is not carried through.’ 9. ‘For your Asvina (sastra), being recited, has indeed driven the morning-litany from its place *.’ sastras of the Agnish/oma, and) the fifteen chants of the Ukthya, adds a sixteenth; and the Atirftra which has thirteen additional chants (and recitations), viz. three nocturnal rounds of four chants each, and one twilight-chant, followed by the Asvinasastra, recited by the Hotrz. No account is here taken of either the Atyagnish‘oma of thirteen chants, or the Aptory4ma, which, to those of the Atiritra, adds four more chants. Cf. part ii, p. 397, note 2. 1 Or, perhaps, rather, in their days prior to the fiftieth (arvakp4a- Aaseshv ahahsu), St. Petersb. Dict. * The Asvina-sastra, with the recitation of which, by the Hotrt, the Atiratra concludes, takes the place, and is, indeed, XI KAWDA, 5 ADHYAYA, 5 BRAHMANA, I0. 93 ‘What ye, being wise, have unwise-like driven from its place, take ye up that gently through the Prasstrz, reciting so as not to disturb! (the Hotr2).’ 10. They spake, ‘How, then, reverend sir, is (the Asvina-sastra properly) recited and how is the recitation not disturbed?’ He spake, ‘When the Hotz#, in reciting the Asvina-sastra, reaches the end of the Gayatra metre of the Agneya-kratu?, the Pratiprasthatvz* should carry round the Vasativart water *, and bespeak the Pratar-anuvaka for the Maitravaruva (seated) between the two Havirdhana (carts containing the offering-material). The Hotz recites (the Asvina-sastra) in a loud voice, and the other (the Maitravaruza) repeats (the morninglitany) in a low voice, only just muttering it: in this merely a modification, of the Pratar-anuvaka, or morning-litany (see part ii, p. 229, note 2), by which an ordinary Soma-sacrifice is ushered in. Like it, its chief portion consists of three sections, termed kratu, of hymns and detached verses addressed to the “early-coming’ deities, Agni, Ushas and the two Asvins. The whole is to consist of not less than a thousand Brehatis, that is to say, the whole matter is to amount to at least 36,000 syllables. For a full account of this Sastra, see Haug’s Transl. of Ait. Br., p- 268. 1 Whilst the Hots? is reciting the Asvina-sastra, his first assistant, the Prasastr#'(or, as he is more commonly called, the Maitravaruaa), is to repeat the Pratar-anuvaka in a low voice. * The hymns and detached verses of each of the three sections— the Agneya-, Ushasya- and Asvina-kratu—of the Asvina-sastra (as of the Pr&tar-anuvéka) are arranged according to the seven principal metres—ga4yatri, anush/ubh, trish/ubh, brzhatf, ushzih, gagatf, and pankti—forming as many subdivisions of the three sections.
2* That is, the first assistant of the Adhvaryu priest; the latter having to respond (pratigara) to the Hotrz’s calls (see part ii, p- 326, note 1) at the beginning and end of the Sastra, and to sit through the recitations (III, 9, 3, 11). ‘ See III, 9, 2, 13 seqq. 94 SATAPATHA-BRAHMANA. way he does not run counter to (the Hotv2’s) speech by (his own) speech, nor metre by metre. 11. ‘When the Pratar-anuvaka has been completed, he (the Pratiprasthat¢), having offered, at their proper time’, the Upamsu and Antarydma cups ?, presses out the straining-cloth and puts it in the Drozakalasa*. And when ye have performed the (offering of the cups of) fermented Soma ‘, and returned (to the Sadas), ye should drink the fermented Soma (remaining in those cups). Having then, in the proper form, completed the “tail of the sacrifice,” and taken up the cups of Soma (drawn) subsequent to the Antary4ma‘, and offered the oblation of drops *, as well as the Santani-oblation ’, ye should perform the Bahishpavam4na chant, and enter upon the day (-performance).’ 12. Concerning this there are these verses :— ‘With four harnessed Saindhava (steeds) the sages left behind them the gloom—the wise gods who spun out the session of a hundred sacrifices.’ 13. In this (sacrificial session) there are, indeed, four harnessed (steeds)——to wit, two Hotv?s and two Adhvaryus.—‘ Like unto the artificer contriving spikes to the spear, the sages coupled the ends of ' Yathayatanam eva prakritau yasmin kfle hfyeta tathaiva hutva, Say. * See IV, 1, 1, 22 seqq.; 1, 2, 21 seqq. 5 See II, 1, 2, 3, with note thereon. ‘ That is, having, after the completion of the Asvina-sastra, offered to the Asvins some of the Soma that has been standing ‘ over the previous day.’ 5 Viz. the Aindravayava, Maitravaruna, &c., see IV, 1, 3, 1 seqq. ® See IV, 2, 5, 1 seqq. 7 Called ‘savanasantani’ (? i.e. continuity of pressing) by Katy., XXIV, 4, 1. XI KANDA, 5 ADHYAYA, 6 BRAHMANA, 2. 95 two days: now the D&dnavas, we know’, will not disorder the sacrificial thread of them stretched out by us.—They leave undone the work of the previous day, and carry it through on the following day,— difficult to be understood is the wisdom of the deities: streams of Soma flow, interlinked with streams of Soma !—Even as they constantly sprinkle the equal prize-winning * steeds, so (they pour out) the cups full of fiery liquor in the palace of Ganamegaya. Then the Asura-Rakshas went away. S1xtH BrRAHMANA, Tue Srupy or THE VEDA. 1. There are five great sacrifices, and they, indeed, are great sacrificial sessions,—to wit, the sacrifice to beings, the sacrifice to men, the sacrifice to the Fathers, the sacrifice to the gods, and the sacrifice to the Brahman. 2. Day by day one should offer an oblation to beings: thus he performs that sacrifice to beings. Day by day one should offer (presents to guests) up to the cupful of water*: thus he performs that
32. Day by day one should offer an oblation to beings: thus he performs that sacrifice to beings. Day by day one should offer (presents to guests) up to the cupful of water*: thus he performs that 1 Sayana construes,—we know the extended sacrificial thread of these (days), and the Dénavas (Asuras) do not henceforth confound us. In that case the order of words would be extremely irregular. * KAsh/habhritah, fgyanté (!) kAshhani tani bibhratfti kashthabbritahk svidasam (? khandasam) pfirvapadasya hrasvatvam, 4gidhavanam kritavato hayfn asvin, Séy. According to this authority the general meaning-of the verse is that even as the (king’s) horses, when they have performed their task, have sweet drinks poured out on (? to) them, and thus obtain their hearts’ desire, so the gods, by performing a sacrificial session of a hundred Atiratras, in accordance with Prag4pati’s directions, dispel the darkness and gain the world of heaven. * Or perhaps, from a cupful of water onwards,—aharahar dadyad 96 SATAPATHA-BRAHMANA. sacrifice to men. Day by day one should offer with Svadha up to the cupful of water!: thus he performs that sacrifice to the Fathers. Day by day one should perform with Sv4ha up to the log of firewood *#: thus he performs that sacrifice to the gods. 3. Then as to the sacrifice to the Brahman. The sacrifice to the Brahman is one’s own (daily) study (of the Veda). The guhf-spoon of this same sacrifice to the Brahman is speech, its upabhvzt the mind, its dhruvé the eye, its sruva mental power, its purificatory bath truth, its conclusion heaven. And, verily, however great the world he gains by giving away (to the priests) this earth replete with wealth, thrice that and more—an imperishable world does he gain, whosoever, knowing this, studies day by day his lesson (of the Veda): therefore let him study his daily lesson. 4. Verily, the Azk-texts are milk-offerings to the gods; and whosoever, knowing this, studies day by day the Azk-texts for his lesson, thereby satisfies the gods with milk-offerings; and, being satisfied, they satisfy him by (granting him) security of iti manushy4n uddisya odapatrét udakapfritam pétram udapatram udakapatravadhi yad odanddikam dadyat sa manushyayagéa ity arthak, Say.—Cf. J. Muir, Orig. Sanskrit Texts, vol. iii, p. 18 seqq. 1 In making offering to the (three immediately preceding) departed ancestors, water is poured out for them (to wash themselves with) both at the beginning and at the end of the ceremony ; see II, 4,2, 16; 23; II, 6,1, 34; 41, where each time it is said that this is done ‘even as one would pour out water for (a guest) who is to take (or has taken) food with him ;’'—pitrfn uddisya pratyaham svadhikarena annddikam udap4traparyantam dadyat, Say. * Apparently the log of wood placed on the GArhapatya after the completion of the offering. ——— ~ wie xI KANDA, 5 ADHYAYA, 6 BRAHMANA, 7. 97
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.
18. He then recited to them as follows, ‘A stronger, pursuing, has, as it were, driven a great snake from its own place, the lake: therefore the sacrificial session is not carried through.’ 9. ‘For your Asvina (sastra), being recited, has indeed driven the morning-litany from its place *.’ sastras of the Agnish/oma, and) the fifteen chants of the Ukthya, adds a sixteenth; and the Atirftra which has thirteen additional chants (and recitations), viz. three nocturnal rounds of four chants each, and one twilight-chant, followed by the Asvinasastra, recited by the Hotrz. No account is here taken of either the Atyagnish‘oma of thirteen chants, or the Aptory4ma, which, to those of the Atiritra, adds four more chants. Cf. part ii, p. 397, note 2. 1 Or, perhaps, rather, in their days prior to the fiftieth (arvakp4a- Aaseshv ahahsu), St. Petersb. Dict. * The Asvina-sastra, with the recitation of which, by the Hotrt, the Atiratra concludes, takes the place, and is, indeed, XI KAWDA, 5 ADHYAYA, 5 BRAHMANA, I0. 93 ‘What ye, being wise, have unwise-like driven from its place, take ye up that gently through the Prasstrz, reciting so as not to disturb! (the Hotr2).’ 10. They spake, ‘How, then, reverend sir, is (the Asvina-sastra properly) recited and how is the recitation not disturbed?’ He spake, ‘When the Hotz#, in reciting the Asvina-sastra, reaches the end of the Gayatra metre of the Agneya-kratu?, the Pratiprasthatvz* should carry round the Vasativart water *, and bespeak the Pratar-anuvaka for the Maitravaruva (seated) between the two Havirdhana (carts containing the offering-material). The Hotz recites (the Asvina-sastra) in a loud voice, and the other (the Maitravaruza) repeats (the morninglitany) in a low voice, only just muttering it: in this merely a modification, of the Pratar-anuvaka, or morning-litany (see part ii, p. 229, note 2), by which an ordinary Soma-sacrifice is ushered in. Like it, its chief portion consists of three sections, termed kratu, of hymns and detached verses addressed to the “early-coming’ deities, Agni, Ushas and the two Asvins. The whole is to consist of not less than a thousand Brehatis, that is to say, the whole matter is to amount to at least 36,000 syllables. For a full account of this Sastra, see Haug’s Transl. of Ait. Br., p- 268. 1 Whilst the Hots? is reciting the Asvina-sastra, his first assistant, the Prasastr#'(or, as he is more commonly called, the Maitravaruaa), is to repeat the Pratar-anuvaka in a low voice. * The hymns and detached verses of each of the three sections— the Agneya-, Ushasya- and Asvina-kratu—of the Asvina-sastra (as of the Pr&tar-anuvéka) are arranged according to the seven principal metres—ga4yatri, anush/ubh, trish/ubh, brzhatf, ushzih, gagatf, and pankti—forming as many subdivisions of the three sections.
2* That is, the first assistant of the Adhvaryu priest; the latter having to respond (pratigara) to the Hotrz’s calls (see part ii, p- 326, note 1) at the beginning and end of the Sastra, and to sit through the recitations (III, 9, 3, 11). ‘ See III, 9, 2, 13 seqq. 94 SATAPATHA-BRAHMANA. way he does not run counter to (the Hotv2’s) speech by (his own) speech, nor metre by metre. 11. ‘When the Pratar-anuvaka has been completed, he (the Pratiprasthat¢), having offered, at their proper time’, the Upamsu and Antarydma cups ?, presses out the straining-cloth and puts it in the Drozakalasa*. And when ye have performed the (offering of the cups of) fermented Soma ‘, and returned (to the Sadas), ye should drink the fermented Soma (remaining in those cups). Having then, in the proper form, completed the “tail of the sacrifice,” and taken up the cups of Soma (drawn) subsequent to the Antary4ma‘, and offered the oblation of drops *, as well as the Santani-oblation ’, ye should perform the Bahishpavam4na chant, and enter upon the day (-performance).’ 12. Concerning this there are these verses :— ‘With four harnessed Saindhava (steeds) the sages left behind them the gloom—the wise gods who spun out the session of a hundred sacrifices.’ 13. In this (sacrificial session) there are, indeed, four harnessed (steeds)——to wit, two Hotv?s and two Adhvaryus.—‘ Like unto the artificer contriving spikes to the spear, the sages coupled the ends of ' Yathayatanam eva prakritau yasmin kfle hfyeta tathaiva hutva, Say. * See IV, 1, 1, 22 seqq.; 1, 2, 21 seqq. 5 See II, 1, 2, 3, with note thereon. ‘ That is, having, after the completion of the Asvina-sastra, offered to the Asvins some of the Soma that has been standing ‘ over the previous day.’ 5 Viz. the Aindravayava, Maitravaruna, &c., see IV, 1, 3, 1 seqq. ® See IV, 2, 5, 1 seqq. 7 Called ‘savanasantani’ (? i.e. continuity of pressing) by Katy., XXIV, 4, 1. XI KANDA, 5 ADHYAYA, 6 BRAHMANA, 2. 95 two days: now the D&dnavas, we know’, will not disorder the sacrificial thread of them stretched out by us.—They leave undone the work of the previous day, and carry it through on the following day,— difficult to be understood is the wisdom of the deities: streams of Soma flow, interlinked with streams of Soma !—Even as they constantly sprinkle the equal prize-winning * steeds, so (they pour out) the cups full of fiery liquor in the palace of Ganamegaya. Then the Asura-Rakshas went away. S1xtH BrRAHMANA, Tue Srupy or THE VEDA. 1. There are five great sacrifices, and they, indeed, are great sacrificial sessions,—to wit, the sacrifice to beings, the sacrifice to men, the sacrifice to the Fathers, the sacrifice to the gods, and the sacrifice to the Brahman. 2. Day by day one should offer an oblation to beings: thus he performs that sacrifice to beings. Day by day one should offer (presents to guests) up to the cupful of water*: thus he performs that
32. Day by day one should offer an oblation to beings: thus he performs that sacrifice to beings. Day by day one should offer (presents to guests) up to the cupful of water*: thus he performs that 1 Sayana construes,—we know the extended sacrificial thread of these (days), and the Dénavas (Asuras) do not henceforth confound us. In that case the order of words would be extremely irregular. * KAsh/habhritah, fgyanté (!) kAshhani tani bibhratfti kashthabbritahk svidasam (? khandasam) pfirvapadasya hrasvatvam, 4gidhavanam kritavato hayfn asvin, Séy. According to this authority the general meaning-of the verse is that even as the (king’s) horses, when they have performed their task, have sweet drinks poured out on (? to) them, and thus obtain their hearts’ desire, so the gods, by performing a sacrificial session of a hundred Atiratras, in accordance with Prag4pati’s directions, dispel the darkness and gain the world of heaven. * Or perhaps, from a cupful of water onwards,—aharahar dadyad 96 SATAPATHA-BRAHMANA. sacrifice to men. Day by day one should offer with Svadha up to the cupful of water!: thus he performs that sacrifice to the Fathers. Day by day one should perform with Sv4ha up to the log of firewood *#: thus he performs that sacrifice to the gods. 3. Then as to the sacrifice to the Brahman. The sacrifice to the Brahman is one’s own (daily) study (of the Veda). The guhf-spoon of this same sacrifice to the Brahman is speech, its upabhvzt the mind, its dhruvé the eye, its sruva mental power, its purificatory bath truth, its conclusion heaven. And, verily, however great the world he gains by giving away (to the priests) this earth replete with wealth, thrice that and more—an imperishable world does he gain, whosoever, knowing this, studies day by day his lesson (of the Veda): therefore let him study his daily lesson. 4. Verily, the Azk-texts are milk-offerings to the gods; and whosoever, knowing this, studies day by day the Azk-texts for his lesson, thereby satisfies the gods with milk-offerings; and, being satisfied, they satisfy him by (granting him) security of iti manushy4n uddisya odapatrét udakapfritam pétram udapatram udakapatravadhi yad odanddikam dadyat sa manushyayagéa ity arthak, Say.—Cf. J. Muir, Orig. Sanskrit Texts, vol. iii, p. 18 seqq. 1 In making offering to the (three immediately preceding) departed ancestors, water is poured out for them (to wash themselves with) both at the beginning and at the end of the ceremony ; see II, 4,2, 16; 23; II, 6,1, 34; 41, where each time it is said that this is done ‘even as one would pour out water for (a guest) who is to take (or has taken) food with him ;’'—pitrfn uddisya pratyaham svadhikarena annddikam udap4traparyantam dadyat, Say. * Apparently the log of wood placed on the GArhapatya after the completion of the offering. ——— ~ wie xI KANDA, 5 ADHYAYA, 6 BRAHMANA, 7. 97
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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