Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1* To whom we send you, K. * The concluding ceremonies of the Prayantya (see III, 2, 3, 23) are now performed; the offering of the Barhis being optional, as the barhis may be used again for the Udayantya (ib. 22). Katy. VII, 6,11 comm. 56 SATAPATHA-BRAHMANA, four parts, he says, ‘Sacrificer, hold on behind?!’ They open the (south and east)? doors of the hall (and walk out). On the right side (of the front door) approaches the Soma-cow®: (by having) her thus put forward‘, he has sent her forth (to Soma); for the Soma-cow is in reality V4é: it is her he has gratified by this offering, thinking, ‘With her, when gratified, I will buy Soma.’ 16. Having gone up to her, he (the Adhvaryu) salutes her, with the text (V4g. S. IV, 19), ‘Thou art thought, thou art the mind, —for speech, doubtless, speaks in accordance with thought, with the mind';—‘ Thou art intelligence, thou art the Dakshiz4*’—for it is by means of their respective intelligence’ that people seek to make their living, either by reciting (the Veda), or by readiness of speech®, or by songs: therefore he says, ‘Thou art intelligence ;’ and ‘ Dakshix4’ (gift to the priests) he calls her, because she is indeed the Dak- 1 According to the K4mvas, the Adhvaryu’s formula is,—lhi, Yagamana, ‘Go, Sacrificer!’ In Katy. VII, 6, 12 only the above formula is mentioned. * The eastern door is for the Adhvaryu (and Sacrificer) and the southern for the Pratiprasthatr?. * Soma-krayazi, ‘the cow for which the Soma is bought.’ * Prahitame seems to be taken here in the double sense of ‘ put forward or in front’ (from pra-dha) and despatched (from pra-hi). 5 «In accordance with the thought of the mind,’ manaso vai Aittam anu vag vadati, K. * The omission of ‘asi’ in the Brahmasa is curious; the Kasva text has correctly ‘ dakshizdsi.’ 7 Dhiya-dhiy4, or rather ‘by means of this their respective genius (in regard to speech).’ Dhf seems to mean ‘thought expressed by speech,’ hence often ‘prayer, hymn ;’ cf. III, 5, 3, 11. * Prakémodya, rather either ‘fondness for talk’ or ‘effusive speech.’ It seems to refer to story-tellers (? amusing speech). II KANDA, 2 ADHYAYA, 4 BRAHMANA, 20. 57 shivé ;—‘ Thou art supreme, thou art worthy of worship,’ —for she is indeed supreme and worthy of worship;—‘Thou art Aditi, the doubleheaded, —inasmuch as, through her (V4é, speech), he speaks the right thing wrongly, and puts last what comes first, and first what comes last, therefore she is double-headed: that is why he says, ‘Thou art Aditi, the double-headed ?.’ 17. ‘Be thou for us successful (in going) forward and successful (in coming) back!’ when he says, ‘Be thou for us successful (in going) forward,’ he means to say, ‘Go to (fetch) Soma for us!’ and when he says, ‘ Be thou successful (in coming) back,’ he means to say, ‘Come back to us with Soma!’ This is why he says, ‘Be thou for us successful (in going) forward and successful (in coming) back !’
218. ‘May Mitra bind thee by the foot!’ For that rope, doubtless, is of Varuza ; and were she (the cow) tied with a rope, she would be (under the power) of Varuaa. And, on the other hand, were she not tied at all, she would be uncontrolled. Now that which is of Mitra is not of Varuma; and as (a cow), if tied with a rope, is under control, so it is in the case of this one when he says, ‘May Mitra bind thee by the foot!’ 19. ‘May Pfdshan guard thy paths!’ Now Pishan is this Earth, and for whomsoever she is the guardian of his paths®, he stumbles not at any time: therefore he says, ‘May Pashan guard thy paths!’ 20. ‘For Indra as the supreme guide;’— whereby he says, ‘ May she be well-guarded!’ [He In Taitt. S. VI, 1, 7, 5, this epithet is explained by the fact that both the prdyamtya and the udayaniya belong to Aditi. 2 ‘And her he thereby makes the guardian on his path,’ im4m evisma etad adhvani goptfram karoti, K. 58 SATAPATHA-BRAHMANA. proceeds, Vag. S. IV, 20], ‘May thy mother grant thee permission, thy father, thine own brother, thy fellow in the herd!’ whereby he says, ‘Go thou for us to fetch Soma, with the permission of all thy kin.—‘O goddess, go to the god,—for it is indeed as a goddess, as V4é&, that she goes to a god, to Soma: therefore he says, ‘O goddess, go to the god;’—‘ To Soma for the sake of Indra!’ Indra truly is the deity of the sacrifice: therefore he says, ‘To Soma for the sake of Indra.’ ‘May Rudra guide thee back!’ this he says for her safety, for cattle cannot pass beyond Rudra’. ‘Hail to thee! come back, with Soma for thy companion!’ whereby he says, ‘ Hail to thee, come back to us together with Soma!’ 21, Even as, at that time, the gods sent her to Soma, and she returned to them together with Soma, so does he now send her to Soma, and she returns to him together with Soma. 22. And as the gods then wooed her with the Gandharvas, and she turned to the gods, so does the sacrificer now woo her, and she turns to the sacrificer. They lead her (the Soma-cow) northwards round (to the place where the Soma is to be sold); for the north is the quarter of men, and hence it is that of the sacrificer: for this reason they lead her northwards round. Tuirp ApuyAya. First BRAHMANA, 1. He follows her, stepping into seven foot-prints of hers?; he thereby takes possession of her: that * Rudra rules over these (cows); the cattle do not pass beyond (natiyanti) him ; and thus she does not pass beyond him: therefore he says, ‘May Rudra turn thee back!’ KAzva text. * Viz. into seven foot-prints of her right fore-foot. According to III KANDA, 3 ADHYAYA, I BRAHMANA, 3. 59 is why he steps into seven of her foot-prints. For when the metres were produced from V4é (speech), the one consisting of seven feet, the Sakvart, was the last (highest) of them. It is that (metre) he now draws down towards himself from above: this is why he steps into seven of her foot-prints.
3For when the metres were produced from V4é (speech), the one consisting of seven feet, the Sakvart, was the last (highest) of them. It is that (metre) he now draws down towards himself from above: this is why he steps into seven of her foot-prints. 2. It is as Vaé! that he steps into them; (with the text, Vag. S. IV, 21), ‘Thou art a Vasvi, thou art Aditi, thou art an Aditya, thou art a Rudra, thou art Aandr4; for she is indeed a Vasvit and Aditi, an Aditya, a Rudra, Xandra. ‘May Brzhaspati make thee rest in happiness!’—Brzhaspati being the Brahman, he thereby means to say, ‘May Brzhaspati lead thee hither by means of the good (work)?!’ ‘Rudra, together with the Vasus, is well-pleased with thee:’ this he says to secure her (the cow’s) safety, for cattle cannot pass beyond Rudra. 3. They now sit down® round the seventh footprint; and having laid down the piece of gold in the foot-print, he offers. For offering is made on nothing but fire, and the gold has sprung from Agni’s seed: and thus that offering of his is indeed made over Taitt. S. VI, 1, 8,1 he steps into six foot-prints and offers on the seventh. According to Katy. VII, 6, 17 they pass (or overstep, atikram) six foot-prints and sit down round the seventh. 1 Literally, ‘by a form (rfipeza) of V4é (speech),’ viz. the text which is pronounced. * This can scarcely be the correct reading. The K4ava text has the more acceptable reading, ‘Brihaspati being the Brahman, and felicity the sacrifice, he thereby says, “ May the Brahman make thee rest (or delight, ramayatu) in the good (work), the sacrifice !”’ * According to the comm. on Katy. VII, 6,17 the Brahman and the Sacrificer are to sit on the south, the Adhvaryu on the west, and the Neshér7 on the north side of the foot-print. 60 SATAPATHA-BRAHMANA, the fire. And the clarified butter being a thunderbolt, he now delivers her (the cow) by means of that thunderbolt, the butter; and by delivering her he makes her his own. 4. He (the Adhvaryu) offers (with the text, Vag. S. IV, 22), ‘On Aditi’s head I pour thee;’ for Aditi being this earth, it is on the head of the latter that he offers;—‘on the worshipping-ground of the earth’—for on the worshipping-ground of the earth he indeed offers;—‘Thou art Id4’s footprint, filled with butter, Hail!’ for Id& being the cow }, he indeed offers on the cow’s foot-print; and ‘filled with butter, Hail!’ he says, because it indeed becomes filled with butter when offered upon. 5. Thereupon he takes the wooden sword and draws lines round (the foot-print): the wooden sword being a thunderbolt, it is with the thunderbolt that he draws round it. Thrice he draws round it, so that he encompasses it on all sides with a threefold thunderbolt, for no one to trespass upon it.
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.
1* To whom we send you, K. * The concluding ceremonies of the Prayantya (see III, 2, 3, 23) are now performed; the offering of the Barhis being optional, as the barhis may be used again for the Udayantya (ib. 22). Katy. VII, 6,11 comm. 56 SATAPATHA-BRAHMANA, four parts, he says, ‘Sacrificer, hold on behind?!’ They open the (south and east)? doors of the hall (and walk out). On the right side (of the front door) approaches the Soma-cow®: (by having) her thus put forward‘, he has sent her forth (to Soma); for the Soma-cow is in reality V4é: it is her he has gratified by this offering, thinking, ‘With her, when gratified, I will buy Soma.’ 16. Having gone up to her, he (the Adhvaryu) salutes her, with the text (V4g. S. IV, 19), ‘Thou art thought, thou art the mind, —for speech, doubtless, speaks in accordance with thought, with the mind';—‘ Thou art intelligence, thou art the Dakshiz4*’—for it is by means of their respective intelligence’ that people seek to make their living, either by reciting (the Veda), or by readiness of speech®, or by songs: therefore he says, ‘Thou art intelligence ;’ and ‘ Dakshix4’ (gift to the priests) he calls her, because she is indeed the Dak- 1 According to the K4mvas, the Adhvaryu’s formula is,—lhi, Yagamana, ‘Go, Sacrificer!’ In Katy. VII, 6, 12 only the above formula is mentioned. * The eastern door is for the Adhvaryu (and Sacrificer) and the southern for the Pratiprasthatr?. * Soma-krayazi, ‘the cow for which the Soma is bought.’ * Prahitame seems to be taken here in the double sense of ‘ put forward or in front’ (from pra-dha) and despatched (from pra-hi). 5 «In accordance with the thought of the mind,’ manaso vai Aittam anu vag vadati, K. * The omission of ‘asi’ in the Brahmasa is curious; the Kasva text has correctly ‘ dakshizdsi.’ 7 Dhiya-dhiy4, or rather ‘by means of this their respective genius (in regard to speech).’ Dhf seems to mean ‘thought expressed by speech,’ hence often ‘prayer, hymn ;’ cf. III, 5, 3, 11. * Prakémodya, rather either ‘fondness for talk’ or ‘effusive speech.’ It seems to refer to story-tellers (? amusing speech). II KANDA, 2 ADHYAYA, 4 BRAHMANA, 20. 57 shivé ;—‘ Thou art supreme, thou art worthy of worship,’ —for she is indeed supreme and worthy of worship;—‘Thou art Aditi, the doubleheaded, —inasmuch as, through her (V4é, speech), he speaks the right thing wrongly, and puts last what comes first, and first what comes last, therefore she is double-headed: that is why he says, ‘Thou art Aditi, the double-headed ?.’ 17. ‘Be thou for us successful (in going) forward and successful (in coming) back!’ when he says, ‘Be thou for us successful (in going) forward,’ he means to say, ‘Go to (fetch) Soma for us!’ and when he says, ‘ Be thou successful (in coming) back,’ he means to say, ‘Come back to us with Soma!’ This is why he says, ‘Be thou for us successful (in going) forward and successful (in coming) back !’
218. ‘May Mitra bind thee by the foot!’ For that rope, doubtless, is of Varuza ; and were she (the cow) tied with a rope, she would be (under the power) of Varuaa. And, on the other hand, were she not tied at all, she would be uncontrolled. Now that which is of Mitra is not of Varuma; and as (a cow), if tied with a rope, is under control, so it is in the case of this one when he says, ‘May Mitra bind thee by the foot!’ 19. ‘May Pfdshan guard thy paths!’ Now Pishan is this Earth, and for whomsoever she is the guardian of his paths®, he stumbles not at any time: therefore he says, ‘May Pashan guard thy paths!’ 20. ‘For Indra as the supreme guide;’— whereby he says, ‘ May she be well-guarded!’ [He In Taitt. S. VI, 1, 7, 5, this epithet is explained by the fact that both the prdyamtya and the udayaniya belong to Aditi. 2 ‘And her he thereby makes the guardian on his path,’ im4m evisma etad adhvani goptfram karoti, K. 58 SATAPATHA-BRAHMANA. proceeds, Vag. S. IV, 20], ‘May thy mother grant thee permission, thy father, thine own brother, thy fellow in the herd!’ whereby he says, ‘Go thou for us to fetch Soma, with the permission of all thy kin.—‘O goddess, go to the god,—for it is indeed as a goddess, as V4é&, that she goes to a god, to Soma: therefore he says, ‘O goddess, go to the god;’—‘ To Soma for the sake of Indra!’ Indra truly is the deity of the sacrifice: therefore he says, ‘To Soma for the sake of Indra.’ ‘May Rudra guide thee back!’ this he says for her safety, for cattle cannot pass beyond Rudra’. ‘Hail to thee! come back, with Soma for thy companion!’ whereby he says, ‘ Hail to thee, come back to us together with Soma!’ 21, Even as, at that time, the gods sent her to Soma, and she returned to them together with Soma, so does he now send her to Soma, and she returns to him together with Soma. 22. And as the gods then wooed her with the Gandharvas, and she turned to the gods, so does the sacrificer now woo her, and she turns to the sacrificer. They lead her (the Soma-cow) northwards round (to the place where the Soma is to be sold); for the north is the quarter of men, and hence it is that of the sacrificer: for this reason they lead her northwards round. Tuirp ApuyAya. First BRAHMANA, 1. He follows her, stepping into seven foot-prints of hers?; he thereby takes possession of her: that * Rudra rules over these (cows); the cattle do not pass beyond (natiyanti) him ; and thus she does not pass beyond him: therefore he says, ‘May Rudra turn thee back!’ KAzva text. * Viz. into seven foot-prints of her right fore-foot. According to III KANDA, 3 ADHYAYA, I BRAHMANA, 3. 59 is why he steps into seven of her foot-prints. For when the metres were produced from V4é (speech), the one consisting of seven feet, the Sakvart, was the last (highest) of them. It is that (metre) he now draws down towards himself from above: this is why he steps into seven of her foot-prints.
3For when the metres were produced from V4é (speech), the one consisting of seven feet, the Sakvart, was the last (highest) of them. It is that (metre) he now draws down towards himself from above: this is why he steps into seven of her foot-prints. 2. It is as Vaé! that he steps into them; (with the text, Vag. S. IV, 21), ‘Thou art a Vasvi, thou art Aditi, thou art an Aditya, thou art a Rudra, thou art Aandr4; for she is indeed a Vasvit and Aditi, an Aditya, a Rudra, Xandra. ‘May Brzhaspati make thee rest in happiness!’—Brzhaspati being the Brahman, he thereby means to say, ‘May Brzhaspati lead thee hither by means of the good (work)?!’ ‘Rudra, together with the Vasus, is well-pleased with thee:’ this he says to secure her (the cow’s) safety, for cattle cannot pass beyond Rudra. 3. They now sit down® round the seventh footprint; and having laid down the piece of gold in the foot-print, he offers. For offering is made on nothing but fire, and the gold has sprung from Agni’s seed: and thus that offering of his is indeed made over Taitt. S. VI, 1, 8,1 he steps into six foot-prints and offers on the seventh. According to Katy. VII, 6, 17 they pass (or overstep, atikram) six foot-prints and sit down round the seventh. 1 Literally, ‘by a form (rfipeza) of V4é (speech),’ viz. the text which is pronounced. * This can scarcely be the correct reading. The K4ava text has the more acceptable reading, ‘Brihaspati being the Brahman, and felicity the sacrifice, he thereby says, “ May the Brahman make thee rest (or delight, ramayatu) in the good (work), the sacrifice !”’ * According to the comm. on Katy. VII, 6,17 the Brahman and the Sacrificer are to sit on the south, the Adhvaryu on the west, and the Neshér7 on the north side of the foot-print. 60 SATAPATHA-BRAHMANA, the fire. And the clarified butter being a thunderbolt, he now delivers her (the cow) by means of that thunderbolt, the butter; and by delivering her he makes her his own. 4. He (the Adhvaryu) offers (with the text, Vag. S. IV, 22), ‘On Aditi’s head I pour thee;’ for Aditi being this earth, it is on the head of the latter that he offers;—‘on the worshipping-ground of the earth’—for on the worshipping-ground of the earth he indeed offers;—‘Thou art Id4’s footprint, filled with butter, Hail!’ for Id& being the cow }, he indeed offers on the cow’s foot-print; and ‘filled with butter, Hail!’ he says, because it indeed becomes filled with butter when offered upon. 5. Thereupon he takes the wooden sword and draws lines round (the foot-print): the wooden sword being a thunderbolt, it is with the thunderbolt that he draws round it. Thrice he draws round it, so that he encompasses it on all sides with a threefold thunderbolt, for no one to trespass upon it.
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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