Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1All 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 ? This refers to the purosnuvakyds and yagyds of the oblations of omentum (vap4) of the three victims. For these formulas the three verses, Vag. S. XX, 67-69, are used in such a way that verse 1 forms the anuvaky4, and verse 2 the y4gy4, of the Asvins’ oblation ; verse 2 the anuvaky4, and verse 3 the yagy4, of Sarasvatf’s oblation; and verse 3 the anuvaky4, and verse 1 the y4gy4, of Indra’s oblation. In each of the three verses all the three deities are mentioned.—In exactly the same way the three verses, XX, 70-72, are used as the anuvakyds and yagyds of the three pasupurodasas ; and 73-75 as those of the chief oblations (havis) of meat-portions. * The Aprtfs (propitiatory verses, cf. part ii, p. 185) are the offering-formulas (y4gy4) of the eleven (or twelve) fore-offerings (pray4ga) of the animal sacrifice. Those used on the present occasion are the twelve verses given, Vag. S. XX, 55-66; there being on this occasion (in the second and third places) foreofferings both to Tanfinapat and Nardsamsa. In each of these verses, again, all three deities are referred to. > I do not exactly know what formulas are thereby referred to. x1 KAwDA, 8 ADHYAYA, 2 BRAHMANA, 25. 245 gagata metre; for the Gagatt is this (earth), and by means’ of her Soma is pressed: by means of her he thus presses it for the sake of (conformity with) the Soma-pressing. 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. 21. This Sautramaat, then, is manifestly a Somasacrifice; and were the Sacrificer alone to drink (the liquor), it would be either an ish¢i-offering, or an animal sacrifice; but, for the sake of conformity (of the liquor) to the Soma, all the priests drink thereof, for all the priests drink of the Soma-juice. 22. The Adhvaryus! drink (the contents of) the Asvina (cup), for the Asvins are the Adhvaryus of the gods: they thus consume each his own share in his own abode. 23. The Hots, Brahman, and Maitravaruma (drink that) of the Sarasvata (cup), for the Hotr? is the voice of the sacrifice, the Brahman its heart, and the Maitravaruma its mind: they thus consume each his own share in his own abode. 24. The Sacrificer drinks (that of) the Aindra (cup), for this sacrifice, the Sautramamt, belongs to Indra, and even now he who sacrifices has his abode along with Indra: he thus consumes his own share in his own abode. 25. The Asvina cup, indeed, is the eye, the Sarasvata one the vital air, and the Aindra one It can hardly be the praishas of the anuy4gas (Vag. S. XXI, 48-58), as these are not in the gagati, but in the (4rshf) trish‘ubh metre ; though certainly each of them contains the names of the three deities.
2The Asvina cup, indeed, is the eye, the Sarasvata one the vital air, and the Aindra one It can hardly be the praishas of the anuy4gas (Vag. S. XXI, 48-58), as these are not in the gagati, but in the (4rshf) trish‘ubh metre ; though certainly each of them contains the names of the three deities. } Viz. the Adhvaryu, and his two assistants, the Pratiprasthatr?’ and Agnidh. Cf. XII, 8, 1, 3 seqq. 246 SATAPATHA-BRAHMANA. speech. From the Asvina (cup) he pours (the remains) into the S4rasvata one, whereby he combines his eye with the vital airs; from the Sarasvata (cup) into the Aindra one, whereby he combines his vital airs with his speech, and also establishes his vital airs in (the channel of) speech, whence all the vital airs are established on speech. 26. Three (men) drink the Asvina (cup), to wit, the Adhvaryu, Pratiprasthatyz, and Agntdh; for this eye is threefold—the white, the black, and the pupil: he thus bestows on him the eye in accordance with its form. 27. Three (drink) the Sérasvata (cup), the Hotvz, Brahman, and Maitravaruza; for threefold divided is this vital air—the in (and out)-breathing, the up-breathing, and the through-breathing: he thus bestows on him the vital air in accordance with its form. 28. Singly the Sacrificer drinks the Aindra (cup), for single is that distinction of the vital airs, speech : singly and solely to himself does he take that distinction, speech ; whence he who has performed the Sautramamzt becomes singly and solely the most distinguished among his own people, and so does even he who knows this. 29. The officiating priests (vztvig), doubtless, are the seasons (vztu), and the draughts (of liquor) are the months ;—six priests drink, for there are six seasons: by means of the priests he thus secures the seasons. 30. There are twelve draughts’, and twelve ? Viz. inasmuch as three priests partake of each of the first two cups of milk, and of the first two cups of Surd-liquor, and each priest drinks twice. x11 KAwpA, 8 ADHYAYA, 2 BRAHMANA, 25. 247 months: by means of the draughts he thus secures the months. The priests drink again and again by turns, whence the seasons and months succeed one another by turns. 31. The thirteenth draught the Sacrificer takes, for, indeed, that thirteenth month is manifestly the year itself: it is this he secures by obtaining (that draught). And, indeed, the Sautramamt is the same as the year, and by means of this he wins everything, and secures everything for himself. 32. There are three victims, for three in number are these worlds: it is these worlds he thereby secures,—to wit, this (terrestrial) world by that of the Asvins, the air by that of Sarasvatt, and the sky by that of Indra: he thus wins and secures these worlds for himself in accordance with their (peculiar) form and deity.
333. There are three sacrificial cakes, for there are three- seasons: it is the seasons he thereby secures,— to wit, the summer by that of Indra, the rainy season by that of Savitz, and the winter by that of Varuza: he thus wins and secures the seasons for himself in accordance with their (peculiar) form and deity. 34. There are six cups (of milk and liquor), for there are six seasons: it is the seasons he thereby secures,—to wit, the spring and summer by the two Asvina (cups), the rainy season and autumn by the two Sérasvata ones, and the winter and dewy season by the two Aindra ones: he thus wins and secures the seasons for himself in accordance with their form and deity. 35. The invitatory and offering formulas are made continuous, and relate to the same deities— 248 SATAPATHA-BRAHMANA. for the sake of the continuity and uninterruptedness of the seasons. They are all of them invitatory formulas and all offering-formulas?, whence all the seasons pass onwards, and all of them return. All (the formulas) are first, all of them intermediate, and all of them last, whence all the seasons are first, all of them intermediate, and all of them last. All the cups have two (formulas, an) invitatory and (an) offering-formula,—this is of the form of day and night : it is the day and the night he thus secures for himself; whence both the seasons and the months are established on day and night. 36. The Sautramavi, truly, is the same as the year, and the same as the moon; and the Sacrificer is manifestly the sun: his vedi (altar-ground) is this earth, his uttara-vedi the air, his barhis the sky, his officiating priests the quarters, his fuel the trees, his ghee the waters, his oblations the plants, his fire Agni himself, his sawestha (the particular form of sacrifice) the year—and, indeed, everything here, whatever there is, is the year; whence he who has performed the Sautramamt wins everything, and secures everything for himself. Tuirp BRAHMANA. 1. Tvash¢vz, seeing his son slain, brought Soma suitable for witchery, and withheld from Indra. Indra, committing a desecration of the sacrifice, by main force drank off his (Tvash¢v2’s) Soma-juice. He went asunder in every direction—from his mouth and vital airs his excellence and fame passed 1 See p. 244, note 1, where it is shown that each of the three verses serves successively as puro: nuvaky4 and as yagy4. x11 KANDA, 8 ADHYAYA, 3 BRAHMANA, 6. 249 away, and entered the cattle, whence cattle are one’s fame: and famous, indeed, is he who, knowing this, is consecrated! by the Sautramaz#. 2. The two Asvins and Sarasvatt then prepared for him this sacrifice, the Sautramazt, for the purpose of healing him, and thereby consecrated him: thereby he became the highest of gods, and so does he who is consecrated by that (offering) become the highest among his own people.
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.
1All 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 ? This refers to the purosnuvakyds and yagyds of the oblations of omentum (vap4) of the three victims. For these formulas the three verses, Vag. S. XX, 67-69, are used in such a way that verse 1 forms the anuvaky4, and verse 2 the y4gy4, of the Asvins’ oblation ; verse 2 the anuvaky4, and verse 3 the yagy4, of Sarasvatf’s oblation; and verse 3 the anuvaky4, and verse 1 the y4gy4, of Indra’s oblation. In each of the three verses all the three deities are mentioned.—In exactly the same way the three verses, XX, 70-72, are used as the anuvakyds and yagyds of the three pasupurodasas ; and 73-75 as those of the chief oblations (havis) of meat-portions. * The Aprtfs (propitiatory verses, cf. part ii, p. 185) are the offering-formulas (y4gy4) of the eleven (or twelve) fore-offerings (pray4ga) of the animal sacrifice. Those used on the present occasion are the twelve verses given, Vag. S. XX, 55-66; there being on this occasion (in the second and third places) foreofferings both to Tanfinapat and Nardsamsa. In each of these verses, again, all three deities are referred to. > I do not exactly know what formulas are thereby referred to. x1 KAwDA, 8 ADHYAYA, 2 BRAHMANA, 25. 245 gagata metre; for the Gagatt is this (earth), and by means’ of her Soma is pressed: by means of her he thus presses it for the sake of (conformity with) the Soma-pressing. 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. 21. This Sautramaat, then, is manifestly a Somasacrifice; and were the Sacrificer alone to drink (the liquor), it would be either an ish¢i-offering, or an animal sacrifice; but, for the sake of conformity (of the liquor) to the Soma, all the priests drink thereof, for all the priests drink of the Soma-juice. 22. The Adhvaryus! drink (the contents of) the Asvina (cup), for the Asvins are the Adhvaryus of the gods: they thus consume each his own share in his own abode. 23. The Hots, Brahman, and Maitravaruma (drink that) of the Sarasvata (cup), for the Hotr? is the voice of the sacrifice, the Brahman its heart, and the Maitravaruma its mind: they thus consume each his own share in his own abode. 24. The Sacrificer drinks (that of) the Aindra (cup), for this sacrifice, the Sautramamt, belongs to Indra, and even now he who sacrifices has his abode along with Indra: he thus consumes his own share in his own abode. 25. The Asvina cup, indeed, is the eye, the Sarasvata one the vital air, and the Aindra one It can hardly be the praishas of the anuy4gas (Vag. S. XXI, 48-58), as these are not in the gagati, but in the (4rshf) trish‘ubh metre ; though certainly each of them contains the names of the three deities.
2The Asvina cup, indeed, is the eye, the Sarasvata one the vital air, and the Aindra one It can hardly be the praishas of the anuy4gas (Vag. S. XXI, 48-58), as these are not in the gagati, but in the (4rshf) trish‘ubh metre ; though certainly each of them contains the names of the three deities. } Viz. the Adhvaryu, and his two assistants, the Pratiprasthatr?’ and Agnidh. Cf. XII, 8, 1, 3 seqq. 246 SATAPATHA-BRAHMANA. speech. From the Asvina (cup) he pours (the remains) into the S4rasvata one, whereby he combines his eye with the vital airs; from the Sarasvata (cup) into the Aindra one, whereby he combines his vital airs with his speech, and also establishes his vital airs in (the channel of) speech, whence all the vital airs are established on speech. 26. Three (men) drink the Asvina (cup), to wit, the Adhvaryu, Pratiprasthatyz, and Agntdh; for this eye is threefold—the white, the black, and the pupil: he thus bestows on him the eye in accordance with its form. 27. Three (drink) the Sérasvata (cup), the Hotvz, Brahman, and Maitravaruza; for threefold divided is this vital air—the in (and out)-breathing, the up-breathing, and the through-breathing: he thus bestows on him the vital air in accordance with its form. 28. Singly the Sacrificer drinks the Aindra (cup), for single is that distinction of the vital airs, speech : singly and solely to himself does he take that distinction, speech ; whence he who has performed the Sautramamzt becomes singly and solely the most distinguished among his own people, and so does even he who knows this. 29. The officiating priests (vztvig), doubtless, are the seasons (vztu), and the draughts (of liquor) are the months ;—six priests drink, for there are six seasons: by means of the priests he thus secures the seasons. 30. There are twelve draughts’, and twelve ? Viz. inasmuch as three priests partake of each of the first two cups of milk, and of the first two cups of Surd-liquor, and each priest drinks twice. x11 KAwpA, 8 ADHYAYA, 2 BRAHMANA, 25. 247 months: by means of the draughts he thus secures the months. The priests drink again and again by turns, whence the seasons and months succeed one another by turns. 31. The thirteenth draught the Sacrificer takes, for, indeed, that thirteenth month is manifestly the year itself: it is this he secures by obtaining (that draught). And, indeed, the Sautramamt is the same as the year, and by means of this he wins everything, and secures everything for himself. 32. There are three victims, for three in number are these worlds: it is these worlds he thereby secures,—to wit, this (terrestrial) world by that of the Asvins, the air by that of Sarasvatt, and the sky by that of Indra: he thus wins and secures these worlds for himself in accordance with their (peculiar) form and deity.
333. There are three sacrificial cakes, for there are three- seasons: it is the seasons he thereby secures,— to wit, the summer by that of Indra, the rainy season by that of Savitz, and the winter by that of Varuza: he thus wins and secures the seasons for himself in accordance with their (peculiar) form and deity. 34. There are six cups (of milk and liquor), for there are six seasons: it is the seasons he thereby secures,—to wit, the spring and summer by the two Asvina (cups), the rainy season and autumn by the two Sérasvata ones, and the winter and dewy season by the two Aindra ones: he thus wins and secures the seasons for himself in accordance with their form and deity. 35. The invitatory and offering formulas are made continuous, and relate to the same deities— 248 SATAPATHA-BRAHMANA. for the sake of the continuity and uninterruptedness of the seasons. They are all of them invitatory formulas and all offering-formulas?, whence all the seasons pass onwards, and all of them return. All (the formulas) are first, all of them intermediate, and all of them last, whence all the seasons are first, all of them intermediate, and all of them last. All the cups have two (formulas, an) invitatory and (an) offering-formula,—this is of the form of day and night : it is the day and the night he thus secures for himself; whence both the seasons and the months are established on day and night. 36. The Sautramavi, truly, is the same as the year, and the same as the moon; and the Sacrificer is manifestly the sun: his vedi (altar-ground) is this earth, his uttara-vedi the air, his barhis the sky, his officiating priests the quarters, his fuel the trees, his ghee the waters, his oblations the plants, his fire Agni himself, his sawestha (the particular form of sacrifice) the year—and, indeed, everything here, whatever there is, is the year; whence he who has performed the Sautramamt wins everything, and secures everything for himself. Tuirp BRAHMANA. 1. Tvash¢vz, seeing his son slain, brought Soma suitable for witchery, and withheld from Indra. Indra, committing a desecration of the sacrifice, by main force drank off his (Tvash¢v2’s) Soma-juice. He went asunder in every direction—from his mouth and vital airs his excellence and fame passed 1 See p. 244, note 1, where it is shown that each of the three verses serves successively as puro: nuvaky4 and as yagy4. x11 KANDA, 8 ADHYAYA, 3 BRAHMANA, 6. 249 away, and entered the cattle, whence cattle are one’s fame: and famous, indeed, is he who, knowing this, is consecrated! by the Sautramaz#. 2. The two Asvins and Sarasvatt then prepared for him this sacrifice, the Sautramazt, for the purpose of healing him, and thereby consecrated him: thereby he became the highest of gods, and so does he who is consecrated by that (offering) become the highest among his own people.
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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