Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1First BRAHMANA. 1. Now, when Indra’s energies, or vital powers, departed from him, the gods restored them by means of this very sacrifice. Both cups of milk and cups of Sur4-liquor are filled: they thereby restore to him his energies, or vital powers. On the northern fire they offer (from) the cups of milk, and thereby provide him? with the bright liquor, with the Soma-drink. 2. He (the Adhvaryu) offers (of the three cups of milk) with (Vag. S. XIX, 32), ‘By their devotions the buffalos quicken the sacrifice,—the buffalos, doubtless, are the officiating priests, and devotion is sacrifice: through the priests he causes the sacrifice to prosper, and through the sacrifice the sacrificer?;—‘the barhis-seated one, supplied with Sura and goodly heroes,’ supplied with Sura, indeed, is this barhis-seated sacrifice, to wit, the Sautramawt: by means of the barhis (the sacred grass on the Vedi), and the sacrifice, he causes him to prosper;—‘they who bestow Soma,’—they thus bestow the Soma-drink upon him ;—‘ with the deities in heaven,—they thus place him with the deities in heaven ;—‘may we enjoy ourselves,—the Soma-juice, indeed, con- whilst here the active sense seems preferable, the term ‘viprz%’ probably referring to the tendency of fiery liquor for producing broils. 1 Or, cause him to prosper, render him successful by means of the liquor; MS. I. O. 311 reads ‘samardhayanti.’ * Or, perhaps, he provides the sacrifice with priests, and the Sacrificer with sacrifice. For obvious reasons the first two padas of the verse have been transposed in the translation. 232 SATAPATHA-BRAHMANA. duces to joy, and so does the Sur4-liquor : both the joy of Soma and the joy of Sur4 he thus secures ;— ‘worshipping Indra with good hymns of praise!’—for the hymn of praise is food for the gods, and the sacrifice also is food: by sacrifice, by food, he thus makes him successful. Having sacrificed, they drink (of the milk), and thereby increase what is prosperous with him. 3. He drinks}, with (Vag. S. XIX, 34), ‘The (Soma) which the Asvins (brought away) from Namu4i, the Asura,’—for the two Asvins indeed brought away that (Soma-juice) from Namuéi;— ‘and Sarasvatt distilled for the sake of Indra’s strength,—for Sarasvatt indeed distilled it for the sake of Indra’s strength ;—‘that clear, sweet draught,—for clear and sweet indeed is that draught, Soma ;—‘ King Soma I now drink,’ —it is thus king Soma that comes to be drunk by him. The cups of Surd-liquor they offer (from) on the southern fire, and thereby keep him (the Sacrificer) from evil ®. 4. He (the Pratiprasthaty2) offers (libations from the cups of Sura-liquor‘), with (Vag. S. XIX, 33), ‘What essence there is of thine, gathered from the plants,’ for this Surd-liquor, indeed, is the essence ? For particulars as to the persons who partake of the respective cups of milk and Suré-liquor, see XII, 8, 2, 22 seqq. * That is, on the fire of the southern of the two special Vedis, see p. 225, note.
2For particulars as to the persons who partake of the respective cups of milk and Suré-liquor, see XII, 8, 2, 22 seqq. * That is, on the fire of the southern of the two special Vedis, see p. 225, note. 5 Viz. inasmuch as the libations of liquor are not made on the offering-fire proper, the (northern) Ahavantya, where the oblations from the cups of milk are made. ‘ These cups are of the same kind as those used for the draughts of Soma, being made of palfsa-wood, and resembling mortars in shape ; cf. part ii, p. 259, note 1, towards the end. x11 KAwpa, 8 aADHYAyA, I BRAHMANA, 6. 233 of both the waters and the plants: by the essence of both the waters and the plants he thus causes him to prosper ;—‘the strength of the Somajuice together with the Sur4-liquor,—he thereby secures what strength there is in the Somajuice and in the Sur4-liquor;—‘ by that exhilarating drink quicken thou the Sacrificer,—that is, ‘by that exhilarating drink gladden thou the Sacrificer ;;—‘ Sarasvati, the Asvins, Indra, and Agni, —by deities he (the priest) thus causes the sacrifice to prosper, and by deities and _ sacrifice the Sacrificer. Having made the offering, they drink (the liquor), and thereby cause to prosper what is unprosperous with him. 5. He drinks, with (Vag. S. XIX, 35), ‘Whatever is mingled herewith of the juicy Soma,’ —he thereby secures for him the essence (juice) of the effused (extracted) and the infused? (Soma) ;— ‘which Indra drank with eagerness,’ —for Indra, indeed, drank it with eagerness ;—‘that (essence) thereof (I drink) with propitious mind, —for unpropitious, as it were, toa Brahmaza is that drink, the Surd-liquor: having thus made it propitious, he takes it to himself ;—‘ King Soma I drink, —it is thus king Soma that comes to be drunk by him. 6. Here, now, other Adhvaryus hire some Raganya or Vaisya with the view that he shall drink that (liquor) ; but let him not do this; for, indeed, this Soma-drink falls to the share of the fathers and grandfathers of whoever drinks (the liquor*) on ? For the distinction between ‘suta’ and ‘4suta’ (not ‘ asuta’), cf, XII, 8, 2, 12. * According to Katy. Sr. XIX, 3, 15, some authorities, however, 234 SATAPATHA-BRAHMANA. this occasion. Having shifted three coals of the southern fire to outside the enclosing-stones!, he may there offer (of the liquor) with these (three) utterances (V4g. S. XI X,. 36) :-— 7. ‘To the Svadh4-loving Fathers be Svadha, adoration!’ he thereby places the Fathers with the Svadha in the world of the Fathers.—‘ To the Svadh4-loving grandfathers be Svadh4, adoration!’ he thereby places the grandfathers with . the Svadhd in the world of the grandfathers.—‘ To the Svadh4-loving great-grandfathers be Svadh4, adoration!’ he thereby places the greatgrandfathers with the Svadh4 in the world of the great-grandfathers,
3the Svadhd in the world of the grandfathers.—‘ To the Svadh4-loving great-grandfathers be Svadh4, adoration!’ he thereby places the greatgrandfathers with the Svadh4 in the world of the great-grandfathers, 8. Having fetched water, he pours it (into the cups) with, ‘The Fathers have drunk:’ he thereby bestows food on them;—‘the Fathers have enjoyed themselves:’ he thereby causes them to enjoy themselves ;—‘the Fathers have become Satisfied:’ he thereby satisfies them ;— ‘may the Fathers cleanse themselves!’ he thereby purifies all of them from the first downwards, for the Sautramavi is a means of purification *. think the inhaling of the fumes of the liquor to be sufficient for this purpose. * The coals are to be placed on the south side of the southern fire, from north to south, and the libation from the Asvina cup is made on the northernmost coal, that from the Sérasvata cup on the central one, and that from the Aindra cup on the southern one. According to Katy. XIX, 3, 17, and Mahfdhara on Vag. S. XIX, 36, this is a fourth alternative of disposing of the liquor (in favour of the Fathers), the others being actual drinking, or smelling it, or hiring some one to drink it. * At XII, 7, 2, 13 a perforated pot (with a hundred holes) was mentioned as being used at this sacrifice. According to K&ty. Sr. x11 KAwpA, 8 ADHYAYA, I BRAHMANA, 14. 235 9. By three implements of purification he purifies—three in number are these worlds: by means of these worlds he thus purifies him. 10. With ‘p&avamant?! (verses)’ they purify; for pavam4nts are a means of purification: by a means of purification they thus purify him. 11. With three (verses) they purify each time,— there are three vital airs, the in-breathing, the upbreathing, and the through-breathing: it is by means of these that they purify him. 12. With nine (verses) they purify—there are nine vital airs: by means of the vital airs they purify him, and when purified they establish him again in the vital airs. 13. They purify by means of a (goat’s hair and sheep’s wool) strainer,—such a strainer doubtless is a form (symbol) of goats and sheep: by means of goats and sheep they thus purify him. 14. They purify by means of a tail-whisk,—such a tail-whisk doubtless is a form of kine and horses : with kine and horses they thus purify him. XIX, 3, 20, and Mahfdhara on V4g. S. XIX, 37, use is made of this pot at this juncture in much the same way as is described in V, 5, 4, 27 Seqq.; viz. two poles are driven into the ground north and south of the southern fire, and a bamboo stick laid thereon: on 2 string fastened to this stick the pot, containing a tail-whisk (for straining) and a piece of gold, is then made to hang over the fire, and the remains of the Sura-liquor poured into it; and whilst it trickles through into the fire, the priest makes the Sacrificer pronounce the verses Vag. S. XIX, 37-44, 52-60, addressed to the different kinds of departed ancestors.
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.
1First BRAHMANA. 1. Now, when Indra’s energies, or vital powers, departed from him, the gods restored them by means of this very sacrifice. Both cups of milk and cups of Sur4-liquor are filled: they thereby restore to him his energies, or vital powers. On the northern fire they offer (from) the cups of milk, and thereby provide him? with the bright liquor, with the Soma-drink. 2. He (the Adhvaryu) offers (of the three cups of milk) with (Vag. S. XIX, 32), ‘By their devotions the buffalos quicken the sacrifice,—the buffalos, doubtless, are the officiating priests, and devotion is sacrifice: through the priests he causes the sacrifice to prosper, and through the sacrifice the sacrificer?;—‘the barhis-seated one, supplied with Sura and goodly heroes,’ supplied with Sura, indeed, is this barhis-seated sacrifice, to wit, the Sautramawt: by means of the barhis (the sacred grass on the Vedi), and the sacrifice, he causes him to prosper;—‘they who bestow Soma,’—they thus bestow the Soma-drink upon him ;—‘ with the deities in heaven,—they thus place him with the deities in heaven ;—‘may we enjoy ourselves,—the Soma-juice, indeed, con- whilst here the active sense seems preferable, the term ‘viprz%’ probably referring to the tendency of fiery liquor for producing broils. 1 Or, cause him to prosper, render him successful by means of the liquor; MS. I. O. 311 reads ‘samardhayanti.’ * Or, perhaps, he provides the sacrifice with priests, and the Sacrificer with sacrifice. For obvious reasons the first two padas of the verse have been transposed in the translation. 232 SATAPATHA-BRAHMANA. duces to joy, and so does the Sur4-liquor : both the joy of Soma and the joy of Sur4 he thus secures ;— ‘worshipping Indra with good hymns of praise!’—for the hymn of praise is food for the gods, and the sacrifice also is food: by sacrifice, by food, he thus makes him successful. Having sacrificed, they drink (of the milk), and thereby increase what is prosperous with him. 3. He drinks}, with (Vag. S. XIX, 34), ‘The (Soma) which the Asvins (brought away) from Namu4i, the Asura,’—for the two Asvins indeed brought away that (Soma-juice) from Namuéi;— ‘and Sarasvatt distilled for the sake of Indra’s strength,—for Sarasvatt indeed distilled it for the sake of Indra’s strength ;—‘that clear, sweet draught,—for clear and sweet indeed is that draught, Soma ;—‘ King Soma I now drink,’ —it is thus king Soma that comes to be drunk by him. The cups of Surd-liquor they offer (from) on the southern fire, and thereby keep him (the Sacrificer) from evil ®. 4. He (the Pratiprasthaty2) offers (libations from the cups of Sura-liquor‘), with (Vag. S. XIX, 33), ‘What essence there is of thine, gathered from the plants,’ for this Surd-liquor, indeed, is the essence ? For particulars as to the persons who partake of the respective cups of milk and Suré-liquor, see XII, 8, 2, 22 seqq. * That is, on the fire of the southern of the two special Vedis, see p. 225, note.
2For particulars as to the persons who partake of the respective cups of milk and Suré-liquor, see XII, 8, 2, 22 seqq. * That is, on the fire of the southern of the two special Vedis, see p. 225, note. 5 Viz. inasmuch as the libations of liquor are not made on the offering-fire proper, the (northern) Ahavantya, where the oblations from the cups of milk are made. ‘ These cups are of the same kind as those used for the draughts of Soma, being made of palfsa-wood, and resembling mortars in shape ; cf. part ii, p. 259, note 1, towards the end. x11 KAwpa, 8 aADHYAyA, I BRAHMANA, 6. 233 of both the waters and the plants: by the essence of both the waters and the plants he thus causes him to prosper ;—‘the strength of the Somajuice together with the Sur4-liquor,—he thereby secures what strength there is in the Somajuice and in the Sur4-liquor;—‘ by that exhilarating drink quicken thou the Sacrificer,—that is, ‘by that exhilarating drink gladden thou the Sacrificer ;;—‘ Sarasvati, the Asvins, Indra, and Agni, —by deities he (the priest) thus causes the sacrifice to prosper, and by deities and _ sacrifice the Sacrificer. Having made the offering, they drink (the liquor), and thereby cause to prosper what is unprosperous with him. 5. He drinks, with (Vag. S. XIX, 35), ‘Whatever is mingled herewith of the juicy Soma,’ —he thereby secures for him the essence (juice) of the effused (extracted) and the infused? (Soma) ;— ‘which Indra drank with eagerness,’ —for Indra, indeed, drank it with eagerness ;—‘that (essence) thereof (I drink) with propitious mind, —for unpropitious, as it were, toa Brahmaza is that drink, the Surd-liquor: having thus made it propitious, he takes it to himself ;—‘ King Soma I drink, —it is thus king Soma that comes to be drunk by him. 6. Here, now, other Adhvaryus hire some Raganya or Vaisya with the view that he shall drink that (liquor) ; but let him not do this; for, indeed, this Soma-drink falls to the share of the fathers and grandfathers of whoever drinks (the liquor*) on ? For the distinction between ‘suta’ and ‘4suta’ (not ‘ asuta’), cf, XII, 8, 2, 12. * According to Katy. Sr. XIX, 3, 15, some authorities, however, 234 SATAPATHA-BRAHMANA. this occasion. Having shifted three coals of the southern fire to outside the enclosing-stones!, he may there offer (of the liquor) with these (three) utterances (V4g. S. XI X,. 36) :-— 7. ‘To the Svadh4-loving Fathers be Svadha, adoration!’ he thereby places the Fathers with the Svadha in the world of the Fathers.—‘ To the Svadh4-loving grandfathers be Svadh4, adoration!’ he thereby places the grandfathers with . the Svadhd in the world of the grandfathers.—‘ To the Svadh4-loving great-grandfathers be Svadh4, adoration!’ he thereby places the greatgrandfathers with the Svadh4 in the world of the great-grandfathers,
3the Svadhd in the world of the grandfathers.—‘ To the Svadh4-loving great-grandfathers be Svadh4, adoration!’ he thereby places the greatgrandfathers with the Svadh4 in the world of the great-grandfathers, 8. Having fetched water, he pours it (into the cups) with, ‘The Fathers have drunk:’ he thereby bestows food on them;—‘the Fathers have enjoyed themselves:’ he thereby causes them to enjoy themselves ;—‘the Fathers have become Satisfied:’ he thereby satisfies them ;— ‘may the Fathers cleanse themselves!’ he thereby purifies all of them from the first downwards, for the Sautramavi is a means of purification *. think the inhaling of the fumes of the liquor to be sufficient for this purpose. * The coals are to be placed on the south side of the southern fire, from north to south, and the libation from the Asvina cup is made on the northernmost coal, that from the Sérasvata cup on the central one, and that from the Aindra cup on the southern one. According to Katy. XIX, 3, 17, and Mahfdhara on Vag. S. XIX, 36, this is a fourth alternative of disposing of the liquor (in favour of the Fathers), the others being actual drinking, or smelling it, or hiring some one to drink it. * At XII, 7, 2, 13 a perforated pot (with a hundred holes) was mentioned as being used at this sacrifice. According to K&ty. Sr. x11 KAwpA, 8 ADHYAYA, I BRAHMANA, 14. 235 9. By three implements of purification he purifies—three in number are these worlds: by means of these worlds he thus purifies him. 10. With ‘p&avamant?! (verses)’ they purify; for pavam4nts are a means of purification: by a means of purification they thus purify him. 11. With three (verses) they purify each time,— there are three vital airs, the in-breathing, the upbreathing, and the through-breathing: it is by means of these that they purify him. 12. With nine (verses) they purify—there are nine vital airs: by means of the vital airs they purify him, and when purified they establish him again in the vital airs. 13. They purify by means of a (goat’s hair and sheep’s wool) strainer,—such a strainer doubtless is a form (symbol) of goats and sheep: by means of goats and sheep they thus purify him. 14. They purify by means of a tail-whisk,—such a tail-whisk doubtless is a form of kine and horses : with kine and horses they thus purify him. XIX, 3, 20, and Mahfdhara on V4g. S. XIX, 37, use is made of this pot at this juncture in much the same way as is described in V, 5, 4, 27 Seqq.; viz. two poles are driven into the ground north and south of the southern fire, and a bamboo stick laid thereon: on 2 string fastened to this stick the pot, containing a tail-whisk (for straining) and a piece of gold, is then made to hang over the fire, and the remains of the Sura-liquor poured into it; and whilst it trickles through into the fire, the priest makes the Sacrificer pronounce the verses Vag. S. XIX, 37-44, 52-60, addressed to the different kinds of departed ancestors.
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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