Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
126. And if (his Soma) were to meet with any .? See ILI, 9, 4, 19, ‘Thrice he presses, and thrice he gathers (the beaten plants) together...’ [44] P 210 SATAPATHA-BRAHMANA. mishap when mixed with barley-meal, let him perform an oblation with, ‘To Manthin hail!’ for Manthin (Soma mixed with meal) he then is: he repels evil, and the sacrifice inclines to him. 27. And if (his Soma) were to meet with any mishap when drawn into the cups, let him perform an oblation with, ‘To the All-gods hail!’ for the All-gods he then is: he repels evil, and the sacrifice inclines to him. 28. And if (his Soma) were to meet with any mishap when ready for the libation, let him perform an oblation with, ‘To Asu hail!’ for Asu (the breath of life) he then is: he repels evil, and the sacrifice inclines to him. 29. And if (his Soma) were to meet with any mishap whilst being offered, let him perform an oblation with, ‘To Rudra hail!’ for Rudra he then is: he repels evil, and the sacrifice inclines to him. 30. And if (his Soma) were to meet with any mishap when he has returned ?, Jet him perform an oblation with, ‘To Vata hail!’ for Vata (the wind) he then is: he repels evil, and the sacrifice inclines to him. 31. And if, after being looked at, (his Soma) were to meet with any mishap, let him perform an oblation with, ‘To Nvzéakshas hail!’ for Nvzéakshas (man-viewing) he then is: he repels evil, and the sacrifice inclines to him. 32. And if (his Soma) were to meet with any mishap whilst being consumed, let him perform an oblation with, ‘To Bhaksha hail!’ for Bhaksha 1 Viz. to the Havirdhana where the cups from which libations have been made are deposited on the mound (khara) ; cf. III, 1, 2, 24. x11 KANDA, 6 ADHYAYA, I BRAHMANA, 38. 211 (drink) he then is: he repels evil, and the sacrifice inclines to him. 33. And if (his Soma) were to meet with any mishap when contained in the N&rdsamsa (cups '), let him perform an oblation with, ‘To the N4rasamsa Fathers hail!’ for the Nardsamsa (manpraising) Fathers he then is: he repels evil, and the sacrifice inclines to him. 34. And if (his Soma) were to meet with any mishap when ready for the purificatory bath?, let him perform an oblation with, ‘To the Stream hail!’ for a stream he then is: he repels evil, and the sacrifice inclines to him. 35. And if (his Soma) were to meet with any mishap whilst being taken down (to the water), let him perform an oblation with, ‘To the Sea hail!’ for a sea he then is: he repels evil, and the sacrifice inclines to him. 36. And if (his Soma) were to meet with any mishap when immersed, let him perform an oblation with, ‘To the Flood hail!’ fora flood he then is: he repels evil, and the sacrifice inclines to him. 37. These, then, are the thirty-three oblations he performs ; for there are thirty-three gods, and Pragapati is the thirty-fourth: with the help of all the ‘gods he thus heals the sacrifice, and with the help of all the gods he makes it complete again.
237. These, then, are the thirty-three oblations he performs ; for there are thirty-three gods, and Pragapati is the thirty-fourth: with the help of all the ‘gods he thus heals the sacrifice, and with the help of all the gods he makes it complete again. 38. The Brahman (superintending priest) himself should perform them, and no other than the Brahman ; for the Brahman sits on the right (south) 1 See part ii, p. 194, note 1. * The pressed-out Soma-husks are taken down to (and thrown into) the water where the Sacrificer is to bathe, see IV, 4, 5, 1 seqq. P2 312 SATAPATHA-BRAHMANA. side of the sacrifice, and protects the sacrifice on the right side. If, however, the Brahman should not know (these formulas and oblations), any one who knows them may perform them; but (let him do so) after applying for leave to the Brahman, and with his permission. Now as to the meaning of these (formulas). Vasish¢#a knew the Virag': Indra coveted it. 39. He spake, ‘ Azshi, thou knowest the Virag: teach me it!’ He replied, ‘ What would therefrom accrue to me ?’—‘ I would teach thee the expiation for the whole sacrifice, I would show thee its form.’ —He replied, ‘Well, but tell me, if thou wert to teach me the expiation for the whole sacrifice, what would become of him to whom thou wouldst show its form ?’—‘ Verily, he would depart from this world to the heaven of the living.’ 40. The Azshi then taught Indra that Virag ;— but the Virag, they say, is this (earth), whence he who possesses most thereof is the most powerful. 41. And Indra then taught the Azshi this expiation from the Agnihotra up to the Great Litany. And formerly, indeed, the Vasish¢kas alone knew these utterances, whence formerly only one of the Vasish¢ha family became Brahman ; but since nowadays anybody (may) study them, anybody (may) now become Brahman?. And, indeed, he who thus knows these utterances is worthy to become ' That is, the ‘far-shining,’ or ‘ far-ruling ’ (metre). * Professor Delbrtick, Altindische Syntax, p. 570, takes this clause thus:—‘ and therefore even now he who remains of them (i.e. of the Vasish/4a family) is (? becomes) Brahman.’ This rendering takes, however, no account of the ‘tu’; and, indeed, it will hardly fit in with the relative clause which precedes it. xl KANDA, 7 ADHYAYA, I BRAHMANA, I. 213 Brahman, or may reply, when addressed as ‘ Brahman !!’ SEvENTH ApHYAYA. First BRAHMANA. Tre Savurramant 3. 1. Indra slew Tvashérz’s son, Visvardpa. Seeing his son slain, Tvash¢vz exorcized him (Indra), and ? That is to say, when, as superintending priest, he is addressed by another priest asking whether he may now begin some performance, or informing him that he is about to do so, he may give the desired direction. Such applications by the other priests begin with ‘O Brahman !’ cf. XIII, 1, 2, 4; and parti, p. 22, note 2.
3Such applications by the other priests begin with ‘O Brahman !’ cf. XIII, 1, 2, 4; and parti, p. 22, note 2. * The Sautramant is usually classed as one of the seven divisions of the Haviryag#a, though, in reality, it is much more than that ; its peculiarity consisting in a combination of the ordinary features of the Haviryag#a, or ishA (cf. XII, 7, 2, 21), with those of the animal sacrifice, whilst a third important element, viz. libations of spirituous liquor, imparts to it a certain resemblance, and doubtless an intended resemblance, to the Soma-sacrifice. Of this sacrifice we have already met with a variation in connection with the R4gasfya (cf. part iii, p. 129 seq.), that form being usually called the Xaraka-Sautrimant, as being adopted from the ritual of the Karaka-adhvaryus ; whilst the form described in the remaining portion of the present K4nda is, according to LAfy. Sraut. V, 4, 20, called Kaukilt Sautramant (cf. Asv. Sr. Ill, 9, 9 comm.; Weber, Ind. Stud. III, p. 385). The name itself is derived from ‘sutriman,’ i.e. ‘the good guardian,’ as which Indra is worshipped _ in this sacrifice (cf. V, 5, 4, 1 seq.). The whole performance takes four days, during the first three of which the Sur4-liquor is prepared and matured, and offerings of a rice-pap to Aditi, and a bull to Indra are performed; whilst the main sacrifice takes place on the fourth day—the day of either full moon or new moon—the chief oblations offered on that day being three cups of milk, and as many of Suré-liquor, to the Asvins, Sarasvatf, and Indra respectively ; of three animal victims to the same deities; and of thirtythree libations of fat gravy, or liquid fat (vas4), obtained from the cooking of the victims, and offered by means of bull’s hoofs used as cups. At the end of the sacrifice, a third bull is offered to Indra in his form of Vayodhas (giver of life), together with another pap 214 SATAPATHA-BRAHMANA. brought Soma-juice suitable for witchery?, and withheld from Indra. Indra by force drank off his Soma-juice, thereby committing a desecration of the sacrifice. He went asunder in every direction, and his energy, or vital power 2, flowed away from every limb. 2. From his eyes his fiery spirit flowed, and became that grey (smoke-coloured) animal, the hegoat; and what (flowed) from his eyelashes became wheat, and what (flowed) from his tears became the kuvala-fruit *.
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.
126. And if (his Soma) were to meet with any .? See ILI, 9, 4, 19, ‘Thrice he presses, and thrice he gathers (the beaten plants) together...’ [44] P 210 SATAPATHA-BRAHMANA. mishap when mixed with barley-meal, let him perform an oblation with, ‘To Manthin hail!’ for Manthin (Soma mixed with meal) he then is: he repels evil, and the sacrifice inclines to him. 27. And if (his Soma) were to meet with any mishap when drawn into the cups, let him perform an oblation with, ‘To the All-gods hail!’ for the All-gods he then is: he repels evil, and the sacrifice inclines to him. 28. And if (his Soma) were to meet with any mishap when ready for the libation, let him perform an oblation with, ‘To Asu hail!’ for Asu (the breath of life) he then is: he repels evil, and the sacrifice inclines to him. 29. And if (his Soma) were to meet with any mishap whilst being offered, let him perform an oblation with, ‘To Rudra hail!’ for Rudra he then is: he repels evil, and the sacrifice inclines to him. 30. And if (his Soma) were to meet with any mishap when he has returned ?, Jet him perform an oblation with, ‘To Vata hail!’ for Vata (the wind) he then is: he repels evil, and the sacrifice inclines to him. 31. And if, after being looked at, (his Soma) were to meet with any mishap, let him perform an oblation with, ‘To Nvzéakshas hail!’ for Nvzéakshas (man-viewing) he then is: he repels evil, and the sacrifice inclines to him. 32. And if (his Soma) were to meet with any mishap whilst being consumed, let him perform an oblation with, ‘To Bhaksha hail!’ for Bhaksha 1 Viz. to the Havirdhana where the cups from which libations have been made are deposited on the mound (khara) ; cf. III, 1, 2, 24. x11 KANDA, 6 ADHYAYA, I BRAHMANA, 38. 211 (drink) he then is: he repels evil, and the sacrifice inclines to him. 33. And if (his Soma) were to meet with any mishap when contained in the N&rdsamsa (cups '), let him perform an oblation with, ‘To the N4rasamsa Fathers hail!’ for the Nardsamsa (manpraising) Fathers he then is: he repels evil, and the sacrifice inclines to him. 34. And if (his Soma) were to meet with any mishap when ready for the purificatory bath?, let him perform an oblation with, ‘To the Stream hail!’ for a stream he then is: he repels evil, and the sacrifice inclines to him. 35. And if (his Soma) were to meet with any mishap whilst being taken down (to the water), let him perform an oblation with, ‘To the Sea hail!’ for a sea he then is: he repels evil, and the sacrifice inclines to him. 36. And if (his Soma) were to meet with any mishap when immersed, let him perform an oblation with, ‘To the Flood hail!’ fora flood he then is: he repels evil, and the sacrifice inclines to him. 37. These, then, are the thirty-three oblations he performs ; for there are thirty-three gods, and Pragapati is the thirty-fourth: with the help of all the ‘gods he thus heals the sacrifice, and with the help of all the gods he makes it complete again.
237. These, then, are the thirty-three oblations he performs ; for there are thirty-three gods, and Pragapati is the thirty-fourth: with the help of all the ‘gods he thus heals the sacrifice, and with the help of all the gods he makes it complete again. 38. The Brahman (superintending priest) himself should perform them, and no other than the Brahman ; for the Brahman sits on the right (south) 1 See part ii, p. 194, note 1. * The pressed-out Soma-husks are taken down to (and thrown into) the water where the Sacrificer is to bathe, see IV, 4, 5, 1 seqq. P2 312 SATAPATHA-BRAHMANA. side of the sacrifice, and protects the sacrifice on the right side. If, however, the Brahman should not know (these formulas and oblations), any one who knows them may perform them; but (let him do so) after applying for leave to the Brahman, and with his permission. Now as to the meaning of these (formulas). Vasish¢#a knew the Virag': Indra coveted it. 39. He spake, ‘ Azshi, thou knowest the Virag: teach me it!’ He replied, ‘ What would therefrom accrue to me ?’—‘ I would teach thee the expiation for the whole sacrifice, I would show thee its form.’ —He replied, ‘Well, but tell me, if thou wert to teach me the expiation for the whole sacrifice, what would become of him to whom thou wouldst show its form ?’—‘ Verily, he would depart from this world to the heaven of the living.’ 40. The Azshi then taught Indra that Virag ;— but the Virag, they say, is this (earth), whence he who possesses most thereof is the most powerful. 41. And Indra then taught the Azshi this expiation from the Agnihotra up to the Great Litany. And formerly, indeed, the Vasish¢kas alone knew these utterances, whence formerly only one of the Vasish¢ha family became Brahman ; but since nowadays anybody (may) study them, anybody (may) now become Brahman?. And, indeed, he who thus knows these utterances is worthy to become ' That is, the ‘far-shining,’ or ‘ far-ruling ’ (metre). * Professor Delbrtick, Altindische Syntax, p. 570, takes this clause thus:—‘ and therefore even now he who remains of them (i.e. of the Vasish/4a family) is (? becomes) Brahman.’ This rendering takes, however, no account of the ‘tu’; and, indeed, it will hardly fit in with the relative clause which precedes it. xl KANDA, 7 ADHYAYA, I BRAHMANA, I. 213 Brahman, or may reply, when addressed as ‘ Brahman !!’ SEvENTH ApHYAYA. First BRAHMANA. Tre Savurramant 3. 1. Indra slew Tvashérz’s son, Visvardpa. Seeing his son slain, Tvash¢vz exorcized him (Indra), and ? That is to say, when, as superintending priest, he is addressed by another priest asking whether he may now begin some performance, or informing him that he is about to do so, he may give the desired direction. Such applications by the other priests begin with ‘O Brahman !’ cf. XIII, 1, 2, 4; and parti, p. 22, note 2.
3Such applications by the other priests begin with ‘O Brahman !’ cf. XIII, 1, 2, 4; and parti, p. 22, note 2. * The Sautramant is usually classed as one of the seven divisions of the Haviryag#a, though, in reality, it is much more than that ; its peculiarity consisting in a combination of the ordinary features of the Haviryag#a, or ishA (cf. XII, 7, 2, 21), with those of the animal sacrifice, whilst a third important element, viz. libations of spirituous liquor, imparts to it a certain resemblance, and doubtless an intended resemblance, to the Soma-sacrifice. Of this sacrifice we have already met with a variation in connection with the R4gasfya (cf. part iii, p. 129 seq.), that form being usually called the Xaraka-Sautrimant, as being adopted from the ritual of the Karaka-adhvaryus ; whilst the form described in the remaining portion of the present K4nda is, according to LAfy. Sraut. V, 4, 20, called Kaukilt Sautramant (cf. Asv. Sr. Ill, 9, 9 comm.; Weber, Ind. Stud. III, p. 385). The name itself is derived from ‘sutriman,’ i.e. ‘the good guardian,’ as which Indra is worshipped _ in this sacrifice (cf. V, 5, 4, 1 seq.). The whole performance takes four days, during the first three of which the Sur4-liquor is prepared and matured, and offerings of a rice-pap to Aditi, and a bull to Indra are performed; whilst the main sacrifice takes place on the fourth day—the day of either full moon or new moon—the chief oblations offered on that day being three cups of milk, and as many of Suré-liquor, to the Asvins, Sarasvatf, and Indra respectively ; of three animal victims to the same deities; and of thirtythree libations of fat gravy, or liquid fat (vas4), obtained from the cooking of the victims, and offered by means of bull’s hoofs used as cups. At the end of the sacrifice, a third bull is offered to Indra in his form of Vayodhas (giver of life), together with another pap 214 SATAPATHA-BRAHMANA. brought Soma-juice suitable for witchery?, and withheld from Indra. Indra by force drank off his Soma-juice, thereby committing a desecration of the sacrifice. He went asunder in every direction, and his energy, or vital power 2, flowed away from every limb. 2. From his eyes his fiery spirit flowed, and became that grey (smoke-coloured) animal, the hegoat; and what (flowed) from his eyelashes became wheat, and what (flowed) from his tears became the kuvala-fruit *.
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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