Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1And mind is of the form of the Sacrificer, and speech of that of the sacrifice.’ 5. Thus, when he enters upon the fast-observance, he thereby restores the head to the body of the sacrifice, and he puts truth into faith, and the Sacrificer into the sacrifice. 6. Therefore at this sacrifice (the Sautramazt) the fast-observance? is the initiation. Now, the fastobservance is a male, and the initiation a female; and the truth is a male, and faith a female; and the mind is a male, and speech a female; and the Sacrificer is the male to his wife, whence wherever there is a husband there is a wife: and at the very outset of the sacrifice he thus sets up couples with a view to production. 7. ‘And, indeed, those (materials) are the Somashoots at this sacrifice,’ they say, ‘to wit, the malted rice, the malted barley, and the fried rice.’ 8. The malted rice *, indeed, is of the form of the 1 The ‘Somamsava iva’ would seem to have here the force of ‘Soma-shoots proper,’ only substitutes (milk and liquor) being used instead. * That is to say, the observance of the fast—by which the Sacrificer during the four days of the performance of the Sautramaaf, lives solely on the remains of the Agnihotra—takes the place of the ordinary initiation of the Soma-sacrifice, there being no Diksha at the Sautramazi. * The malted rice, malted barley, and fried rice, referred to in xII KANDA, 8 ADHYAYA, 2 BRAHMANA, II. 241 morning-pressing, for the morning-pressing is this (terrestrial). world, and the latter relates to the Asvins, and Asvina milk he pours (into the Suraliquor) the first night: he thus provides him (the Sacrificer ') with the morning-pressing—with its own world, with its own deity, with its own form *. g. And the malted barley is of the form of the midday-pressing, for the midday-pressing is the air, and the latter relates to Sarasvatt®, and the Sdrasvata milk he pours (into the Sura) the second night: he thus provides him with the middaypressing—with its own world, with its own deity, with its own form. 10. And the fried rice is of the form of the evening-pressing, for the evening-pressing is the sky, and the latter relates to Indra, and Aindra milk he pours (into the Sur4) the third night: he thus provides him with the evening-pressing—with its own world, with its own deity; with its own form. 11. The milk of one (cow) he pours (into the Sura) the first night, the milk of two the second this and the next two paragraphs, refer to the remnants of these materials, not used at first in the preparation of the Sura, and amounting to one-third of the original quantity of each; these being added successively during the three nights during which the Sura has to mature; cf. p. 223, note 2. 1 Or, he renders him, the Sacrificer (or, perhaps, it, the sacrifice), successful by means of the morning-pressing.
2p. 223, note 2. 1 Or, he renders him, the Sacrificer (or, perhaps, it, the sacrifice), successful by means of the morning-pressing. * The literal translation would seem to be,—he thus provides him with the respective (sva) world, with the respective deity, and with the respective form,—(hence) with the morning-pressing. It may be remarked, however, that the deities here connected with the three services (the Asvins, Sarasvatf, and Indra) are not those elsewhere associated with them (Vasus, Rudras, and Adityas, IV, 3, 5, 1; or Agni, Indra, Visve DevaA, XI, 5, 9, 7). * Viz. inasmuch as it is full of moisture (saras). [44] R 242 SATAPATHA-BRAHMANA, night, and the milk of three the third night: he thus provides him with the pressings, in accordance with their forms, and in accordance with their deities. 12. With (Vag. S. XIX, 2), ‘Hereof pour ye to the juice,’ he pours in (the milk) for the sake of (conformity with) the Soma-pressing ;—‘(to) the Soma who is the supreme offering,—for this, to wit, Soma, is indeed the supreme offering (-material): he thus makes it! to be the supreme offering ;—‘the manly one who hath rushed into the waters, for both with water and between it is he (Soma) indeed pressed out;—‘I have pressed out Soma by stones,’ for by means of stones Soma is indeed pressed out: it is thus by means of stones he presses it out for the sake of (conformity with) the Soma-pressing. 13. As to this they say, ‘ That Sautramaz, surely, is of the form of both effused (extracted) and infused? (Soma);—to wit, that essence of both water and plants, the milk, is of the form of the effused (Soma); and that essence of food, the liquor, is of the form of infused (Soma): by both (kinds of) pressings he thus expresses it, by both pressings he secures it. 14. As to this they say, ‘Seeing that the Somajuice is pressed out by stones, how as to the Sautramami?’ Let him reply, ‘By the directions * and the 1 The ‘enam’ must refer to the Sur4-liquor, treated as identical with Soma. 7 Ido not quite understand the distinction between ‘suta’ and ‘Asuta’; cf. XII, 8, 1, 5; unless the former be the pure Somajuice, and the latter that mixed with other ingredients. * The ‘praisha’ are the directions by which the Maitravaruza calls on the Hotr? to recite the offering-formulas (cf. part ii, p. 183, note 2). For the fore-offerings of the three victims, these directions are given, Vag. S. XXI, 29-40. They all commence with ‘ Hota x11 KAwpDA, 8 ADHYAYA, 2 BRAHMANA, 17. 243 Apri-verses;’ for the directions (praisha) are in the Brzhatt (metre), and the pressing-stones are of barhata nature: by means of stones the Somajuice is indeed pressed out, and by means of stones he now presses it out for the sake of (conformity with) the Soma-pressing.
3243 Apri-verses;’ for the directions (praisha) are in the Brzhatt (metre), and the pressing-stones are of barhata nature: by means of stones the Somajuice is indeed pressed out, and by means of stones he now presses it out for the sake of (conformity with) the Soma-pressing. 15. All (the praishas) contain (the word) ‘ payas’ (milk), for in the form of milk Soma is (here) pressed!; they all contain (the word) ‘Soma,’ for the sake of (conformity with) the Soma-pressing ; they all contain (the word) ‘parisrut’ (spirituous liquor), for in the form of spirituous liquor Soma is (here) pressed ; they all contain (the word) ‘ghvzta’ (ghee), for this—to wit, ghee—doubtless is manifestly a form of the sacrifice: he thus makes it to be manifestly a form of the sacrifice; they all contain (the word) ‘madhu’ (honey), for this—to wit, honey—is manifestly a form of Soma: he thus makes it to be manifestly a form of Soma. 16. They all refer to the Asvins?, for the sake of healing-power®; they all refer to Sarasvatt, for the obtainment of food; they all refer to Indra, for the obtainment of energy, or vital power. 17. And, again, as to why they all refer to the Asvins, all of them to Sarasvatt, and all of them to Indra,—these, indeed, were the deities who first yakshat’ (may the Hotr? worship !), and end with ‘ payak somahk parisrut4 ghritam madhu vyantv 4gyasya hotar yaga’ (milk, Soma, with parisrut-liquor, ghee, honey,—may they partake of the butter, Hotr? worship 1). 1 ? Literally, ‘ by (way of) milk’—or, perhaps, ‘ by the admixture of milk—Soma is (here, as it were) produced.’ 3 In all the directions referred to, the three deities are named. * The two Asvins are the physicians of the gods. Cf. IV,1, 5, 8 seqq.; XII, 7, 2, 3. R 2 244 SATAPATHA-BRAHMANA, prepared this sacrifice (the Sautramami): with the help of these deities he thus prepares it; and, besides, he also provides these deities with a share. 18, The invitatory and offering formulas are made continuous !, and relate to the same deities,— for the sake of continuity and uninterruptedness of the race (offspring). All of them relate to the Asvins, all of them to Sarasvatt, and all of them to Indra: the significance of this is the same as before. 19. The Apri-formulas? are anush¢ubh verses ; for the Anushéubh is speech, and with speech Soma is pressed: he thus presses it with speech, for the sake of (conformity with) the Soma-sacrifice. All of them relate to the Asvins, all of them to Sarasvati, and all of them to Indra: the significance of this is the same as before. 20. The anupraishas ° (after-directions) are in the
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.
1And mind is of the form of the Sacrificer, and speech of that of the sacrifice.’ 5. Thus, when he enters upon the fast-observance, he thereby restores the head to the body of the sacrifice, and he puts truth into faith, and the Sacrificer into the sacrifice. 6. Therefore at this sacrifice (the Sautramazt) the fast-observance? is the initiation. Now, the fastobservance is a male, and the initiation a female; and the truth is a male, and faith a female; and the mind is a male, and speech a female; and the Sacrificer is the male to his wife, whence wherever there is a husband there is a wife: and at the very outset of the sacrifice he thus sets up couples with a view to production. 7. ‘And, indeed, those (materials) are the Somashoots at this sacrifice,’ they say, ‘to wit, the malted rice, the malted barley, and the fried rice.’ 8. The malted rice *, indeed, is of the form of the 1 The ‘Somamsava iva’ would seem to have here the force of ‘Soma-shoots proper,’ only substitutes (milk and liquor) being used instead. * That is to say, the observance of the fast—by which the Sacrificer during the four days of the performance of the Sautramaaf, lives solely on the remains of the Agnihotra—takes the place of the ordinary initiation of the Soma-sacrifice, there being no Diksha at the Sautramazi. * The malted rice, malted barley, and fried rice, referred to in xII KANDA, 8 ADHYAYA, 2 BRAHMANA, II. 241 morning-pressing, for the morning-pressing is this (terrestrial). world, and the latter relates to the Asvins, and Asvina milk he pours (into the Suraliquor) the first night: he thus provides him (the Sacrificer ') with the morning-pressing—with its own world, with its own deity, with its own form *. g. And the malted barley is of the form of the midday-pressing, for the midday-pressing is the air, and the latter relates to Sarasvatt®, and the Sdrasvata milk he pours (into the Sura) the second night: he thus provides him with the middaypressing—with its own world, with its own deity, with its own form. 10. And the fried rice is of the form of the evening-pressing, for the evening-pressing is the sky, and the latter relates to Indra, and Aindra milk he pours (into the Sur4) the third night: he thus provides him with the evening-pressing—with its own world, with its own deity; with its own form. 11. The milk of one (cow) he pours (into the Sura) the first night, the milk of two the second this and the next two paragraphs, refer to the remnants of these materials, not used at first in the preparation of the Sura, and amounting to one-third of the original quantity of each; these being added successively during the three nights during which the Sura has to mature; cf. p. 223, note 2. 1 Or, he renders him, the Sacrificer (or, perhaps, it, the sacrifice), successful by means of the morning-pressing.
2p. 223, note 2. 1 Or, he renders him, the Sacrificer (or, perhaps, it, the sacrifice), successful by means of the morning-pressing. * The literal translation would seem to be,—he thus provides him with the respective (sva) world, with the respective deity, and with the respective form,—(hence) with the morning-pressing. It may be remarked, however, that the deities here connected with the three services (the Asvins, Sarasvatf, and Indra) are not those elsewhere associated with them (Vasus, Rudras, and Adityas, IV, 3, 5, 1; or Agni, Indra, Visve DevaA, XI, 5, 9, 7). * Viz. inasmuch as it is full of moisture (saras). [44] R 242 SATAPATHA-BRAHMANA, night, and the milk of three the third night: he thus provides him with the pressings, in accordance with their forms, and in accordance with their deities. 12. With (Vag. S. XIX, 2), ‘Hereof pour ye to the juice,’ he pours in (the milk) for the sake of (conformity with) the Soma-pressing ;—‘(to) the Soma who is the supreme offering,—for this, to wit, Soma, is indeed the supreme offering (-material): he thus makes it! to be the supreme offering ;—‘the manly one who hath rushed into the waters, for both with water and between it is he (Soma) indeed pressed out;—‘I have pressed out Soma by stones,’ for by means of stones Soma is indeed pressed out: it is thus by means of stones he presses it out for the sake of (conformity with) the Soma-pressing. 13. As to this they say, ‘ That Sautramaz, surely, is of the form of both effused (extracted) and infused? (Soma);—to wit, that essence of both water and plants, the milk, is of the form of the effused (Soma); and that essence of food, the liquor, is of the form of infused (Soma): by both (kinds of) pressings he thus expresses it, by both pressings he secures it. 14. As to this they say, ‘Seeing that the Somajuice is pressed out by stones, how as to the Sautramami?’ Let him reply, ‘By the directions * and the 1 The ‘enam’ must refer to the Sur4-liquor, treated as identical with Soma. 7 Ido not quite understand the distinction between ‘suta’ and ‘Asuta’; cf. XII, 8, 1, 5; unless the former be the pure Somajuice, and the latter that mixed with other ingredients. * The ‘praisha’ are the directions by which the Maitravaruza calls on the Hotr? to recite the offering-formulas (cf. part ii, p. 183, note 2). For the fore-offerings of the three victims, these directions are given, Vag. S. XXI, 29-40. They all commence with ‘ Hota x11 KAwpDA, 8 ADHYAYA, 2 BRAHMANA, 17. 243 Apri-verses;’ for the directions (praisha) are in the Brzhatt (metre), and the pressing-stones are of barhata nature: by means of stones the Somajuice is indeed pressed out, and by means of stones he now presses it out for the sake of (conformity with) the Soma-pressing.
3243 Apri-verses;’ for the directions (praisha) are in the Brzhatt (metre), and the pressing-stones are of barhata nature: by means of stones the Somajuice is indeed pressed out, and by means of stones he now presses it out for the sake of (conformity with) the Soma-pressing. 15. All (the praishas) contain (the word) ‘ payas’ (milk), for in the form of milk Soma is (here) pressed!; they all contain (the word) ‘Soma,’ for the sake of (conformity with) the Soma-pressing ; they all contain (the word) ‘parisrut’ (spirituous liquor), for in the form of spirituous liquor Soma is (here) pressed ; they all contain (the word) ‘ghvzta’ (ghee), for this—to wit, ghee—doubtless is manifestly a form of the sacrifice: he thus makes it to be manifestly a form of the sacrifice; they all contain (the word) ‘madhu’ (honey), for this—to wit, honey—is manifestly a form of Soma: he thus makes it to be manifestly a form of Soma. 16. They all refer to the Asvins?, for the sake of healing-power®; they all refer to Sarasvatt, for the obtainment of food; they all refer to Indra, for the obtainment of energy, or vital power. 17. And, again, as to why they all refer to the Asvins, all of them to Sarasvatt, and all of them to Indra,—these, indeed, were the deities who first yakshat’ (may the Hotr? worship !), and end with ‘ payak somahk parisrut4 ghritam madhu vyantv 4gyasya hotar yaga’ (milk, Soma, with parisrut-liquor, ghee, honey,—may they partake of the butter, Hotr? worship 1). 1 ? Literally, ‘ by (way of) milk’—or, perhaps, ‘ by the admixture of milk—Soma is (here, as it were) produced.’ 3 In all the directions referred to, the three deities are named. * The two Asvins are the physicians of the gods. Cf. IV,1, 5, 8 seqq.; XII, 7, 2, 3. R 2 244 SATAPATHA-BRAHMANA, prepared this sacrifice (the Sautramami): with the help of these deities he thus prepares it; and, besides, he also provides these deities with a share. 18, The invitatory and offering formulas are made continuous !, and relate to the same deities,— for the sake of continuity and uninterruptedness of the race (offspring). All of them relate to the Asvins, all of them to Sarasvatt, and all of them to Indra: the significance of this is the same as before. 19. The Apri-formulas? are anush¢ubh verses ; for the Anushéubh is speech, and with speech Soma is pressed: he thus presses it with speech, for the sake of (conformity with) the Soma-sacrifice. All of them relate to the Asvins, all of them to Sarasvati, and all of them to Indra: the significance of this is the same as before. 20. The anupraishas ° (after-directions) are in the
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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