Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
15. 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. 6. He draws the lines (with the texts), ‘ Rejoice in us!’ whereby he means to say, ‘ Rejoice in the sacrificer!’ Having then, by tracing, cut out the foot-print all round, he throws it into the pan, with, ‘In us is thy kinship,’ whereby he means to say, ‘In the sacrificer is thy kinship.’ 7. He then pours some water on (the place whence the earth has been removed). Wherever in digging they hurt her (the earth) and knock off anything * See the legend, part i, p. 216 seq.; especially I, 8, 1, 7; 20; and p. 216, note 3. * According to the comm. on KAty. VII, 6, 20, it would rather seem that he scratches with the sphya all over the foot-print and then takes out the loose dust (pams(in) and throws it into the pan. Ill KANDA, 3 ADHYAYA, I BRAHMANA, 12, 61 from her,—water being (a means of) soothing,—that he now soothes by means of water, that he heals by means of water: that is why he pours water thereon. 8. He then hands (the dust of) the foot-print to the sacrificer, with, ‘In thee is wealth,—wealth meaning cattle, he thereby means to say, ‘in thee is cattle.’ The sacrificer receives it with, ‘With me! is wealth,—wealth meaning cattle, he thereby means to say, ‘with me is cattle.’ 9. The Adhvaryu then touches himself (near the heart), with, ‘May we not be deprived of prosperity!’ Thus the Adhvaryu does not exclude himself from (the possession of) cattle. 10. Thereupon they hand (the dust of) the footprint over to the (sacrificer’s) wife. The house being the wife’s resting-place, he thereby establishes her in that safe resting-place, the house: for this reason he hands over the (earth of the) foot-print to the wife. 11. The Nesh¢vz makes her say, ‘ Thine, thine? is wealth;’ whereupon he causes her to be looked at by the Soma-cow. Now, Soma is a male, and the wife is a female, and that Soma-cow becomes here (exchanged for) Soma: a productive union is thus effected;—this is why he causes her to be looked at by the Soma-cow. 12. He causes her to be looked at (while she pronounces the text, Vag. S. IV, 23), ‘I have seen eye to eye with the divine intelligence, with the far-seeing Dakshiza: take 1 The K4nva text (Samhita and Br.) has asme instead of me. . ° * See St. Petersb. Dict.s.v. totas. The K4nva text explains it similarly: ‘tvayi tvayi pasavah.’ The Taitt.S. VI, 1, 8, 5 has ‘Tote rayah’—* Thine (?) is wealth” thus for the wife, for she, the wife, is one half of himself.’ 62 SATAPATHA-BRAHMANA. not my life from me, neither will I take thine; may I obtain a hero! in thy sight!’ She thereby asks a blessing: a hero meaning a son, she thereby means to say, ‘May I obtain a son in thy sight!’
2not my life from me, neither will I take thine; may I obtain a hero! in thy sight!’ She thereby asks a blessing: a hero meaning a son, she thereby means to say, ‘May I obtain a son in thy sight!’ 13. One that is brown, with red-brown eyes, is (fit to be)a Soma-cow. For when Indra and Vishzu divided a thousand (cows) into three parts, there was one left?, and her they caused to propagate herself in three kinds; and hence, even now, if any one were to divide a thousand by three, one would remain over. 14. The brown one, with red-brown eyes, is the Soma-cow ; and that ruddy one is the V7ztra-killer’s (Indra’s) own, whom the king here chooses for himself* after winning the battle; and the ruddy one with reddish-white eyes‘ is the Fathers’ own whom they slay here for the Fathers. 15. Let, then, the brown one, with red-brown eyes, be the Soma-cow. And if he be unable to obtain a brown one with red-brown eyes, let it be a dark-red® one. And if he be unable to obtain a dark-red one, let it be a ruddy one, one of the ? The Kanva text reads ‘may I obtain heroes.’ ? This arithmetical feat of Indra and Vishau is apparently already referred to in Rig-veda VI, 69, 8, though nothing is said there as to the difficulty regarding the odd cow. The threefold division seems to refer to Vishzu’s three steps, by which (as the sun) he measures the sky; or to the division of the universe into the three worlds (?). See also Ait. Br. VI, 15. * Or, drives forth (from the enemy’s stables). The red cows are compared with the red clouds, which appear after the thunderstorm (i.e. after king Indra’s battle with Vritra), * Sayana takes ‘ syetaksht’ as ‘ black-eyed (krishualofan§),’ ° «Arun4;’ the Kava text adds, ‘for that one nearest to it (the brown one, or Soma-cow proper) in appearance.’ 111 KANDA, 3 ADHYAYA, 2 BRAHMANA, 2. 63 Vritra-killer’s own. But let him nowise turn his fancy upon a ruddy one with reddish-white eyes. . 16, Let it be one that is not impregnated. For that Soma-cow is in reality V4é, and this Vaé (speech) is of unimpaired vigour ; and of unimpaired vigour is one not (yet) impregnated : let it therefore be one not impregnated. Let it be one that is neither tailless, nor hornless, nor one-eyed, nor earless!, nor specially marked, nor seven-hoofed ?; such a one is uniform, and uniform is thj ce UNIVER? THE BUYING OF SOMA. SEcOND BRAHMANA. 1. Having thrown the (earth of the) foot-print (into the pan), he (the Adhvaryu) washes his hands. Now as to why he washes his hands ;—clarified butter being a thunderbolt, and the Soma being seed, he washes his hands lest* he should injure the seed, Soma, with the thunderbolt, the ghee.
31. Having thrown the (earth of the) foot-print (into the pan), he (the Adhvaryu) washes his hands. Now as to why he washes his hands ;—clarified butter being a thunderbolt, and the Soma being seed, he washes his hands lest* he should injure the seed, Soma, with the thunderbolt, the ghee. 2. Thereupon he ties the piece of gold to this (finger*). Now, twofold indeed is this (universe),— there is no third,—the truth and the untruth: the gods are the truth and men are the untruth. And gold having sprung from Agni’s seed, he ties the gold to this (finger), in order that he may touch the twigs (of the Soma) with the truth, that he may handle the Soma by means of the truth. 1 ‘Akarn4;’ the Kanva text has ‘anuparsh/akarn4 (one whose ears are not perforated ?),’ and instead of ‘alakshita (not specially marked),’ it reads ‘ asron4 (aslona), not lame.’ * That is, with one hoof undivided (seven-toed). * The construction in the original is as usual in the oratio directa. ‘ Viz. to the nameless (or ring) finger. Katy. VII, 6, 27. 64 SATAPATHA-BRAHMANA. 3. He then orders (the sacrificer’s men), ‘ Bring thou the Soma-cloth! bring thou the Soma-wrapper ! bring thou the head-band!’ Let some shining (cloth) be the Soma-cloth ; for this is to be his (king Soma’s’) garment, and shining indeed is his garment: and whosoever serves him with a shining (garment), he truly shines. But he who says, ‘(Bring) anything whatsoever,’ he will indeed be anything whatsoever : let the Soma-cloth, therefore, be some splendid (cloth), and the Soma-wrapper one of any kind. 4. If he can get a head-band, let there be a headband; but if he cannot get a head-band, let him cut off from the Soma-wrapper a piece two or three fingers long, to serve as the head-band. Either the Adhvaryu or the Sacrificer takes the Soma-cloth, and some one or other the Soma-wrapper. 5. Now, in the first place, they pick the king (Soma). .A pitcher of water is placed close to him, and a Brahman sits beside him*. Thither they (the priests and sacrificer) now proceed eastward. 6. While they go there, he (the Adhvaryu) makes ? Ido not think ‘asya’ could refer to the sacrificer, in opposition to ‘etasya’ (Soma); nor can the latter be construed with the following relative clause ‘sa yo...’ The K4sva text reads, Tad yad eva sobhanatamam tat somopanahanam sy4d, vaso hy asyaitad bhavati ; sa yo haitak 4hobhanatamam kurute, sobhate haiva sah, &c.
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.
15. 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. 6. He draws the lines (with the texts), ‘ Rejoice in us!’ whereby he means to say, ‘ Rejoice in the sacrificer!’ Having then, by tracing, cut out the foot-print all round, he throws it into the pan, with, ‘In us is thy kinship,’ whereby he means to say, ‘In the sacrificer is thy kinship.’ 7. He then pours some water on (the place whence the earth has been removed). Wherever in digging they hurt her (the earth) and knock off anything * See the legend, part i, p. 216 seq.; especially I, 8, 1, 7; 20; and p. 216, note 3. * According to the comm. on KAty. VII, 6, 20, it would rather seem that he scratches with the sphya all over the foot-print and then takes out the loose dust (pams(in) and throws it into the pan. Ill KANDA, 3 ADHYAYA, I BRAHMANA, 12, 61 from her,—water being (a means of) soothing,—that he now soothes by means of water, that he heals by means of water: that is why he pours water thereon. 8. He then hands (the dust of) the foot-print to the sacrificer, with, ‘In thee is wealth,—wealth meaning cattle, he thereby means to say, ‘in thee is cattle.’ The sacrificer receives it with, ‘With me! is wealth,—wealth meaning cattle, he thereby means to say, ‘with me is cattle.’ 9. The Adhvaryu then touches himself (near the heart), with, ‘May we not be deprived of prosperity!’ Thus the Adhvaryu does not exclude himself from (the possession of) cattle. 10. Thereupon they hand (the dust of) the footprint over to the (sacrificer’s) wife. The house being the wife’s resting-place, he thereby establishes her in that safe resting-place, the house: for this reason he hands over the (earth of the) foot-print to the wife. 11. The Nesh¢vz makes her say, ‘ Thine, thine? is wealth;’ whereupon he causes her to be looked at by the Soma-cow. Now, Soma is a male, and the wife is a female, and that Soma-cow becomes here (exchanged for) Soma: a productive union is thus effected;—this is why he causes her to be looked at by the Soma-cow. 12. He causes her to be looked at (while she pronounces the text, Vag. S. IV, 23), ‘I have seen eye to eye with the divine intelligence, with the far-seeing Dakshiza: take 1 The K4nva text (Samhita and Br.) has asme instead of me. . ° * See St. Petersb. Dict.s.v. totas. The K4nva text explains it similarly: ‘tvayi tvayi pasavah.’ The Taitt.S. VI, 1, 8, 5 has ‘Tote rayah’—* Thine (?) is wealth” thus for the wife, for she, the wife, is one half of himself.’ 62 SATAPATHA-BRAHMANA. not my life from me, neither will I take thine; may I obtain a hero! in thy sight!’ She thereby asks a blessing: a hero meaning a son, she thereby means to say, ‘May I obtain a son in thy sight!’
2not my life from me, neither will I take thine; may I obtain a hero! in thy sight!’ She thereby asks a blessing: a hero meaning a son, she thereby means to say, ‘May I obtain a son in thy sight!’ 13. One that is brown, with red-brown eyes, is (fit to be)a Soma-cow. For when Indra and Vishzu divided a thousand (cows) into three parts, there was one left?, and her they caused to propagate herself in three kinds; and hence, even now, if any one were to divide a thousand by three, one would remain over. 14. The brown one, with red-brown eyes, is the Soma-cow ; and that ruddy one is the V7ztra-killer’s (Indra’s) own, whom the king here chooses for himself* after winning the battle; and the ruddy one with reddish-white eyes‘ is the Fathers’ own whom they slay here for the Fathers. 15. Let, then, the brown one, with red-brown eyes, be the Soma-cow. And if he be unable to obtain a brown one with red-brown eyes, let it be a dark-red® one. And if he be unable to obtain a dark-red one, let it be a ruddy one, one of the ? The Kanva text reads ‘may I obtain heroes.’ ? This arithmetical feat of Indra and Vishau is apparently already referred to in Rig-veda VI, 69, 8, though nothing is said there as to the difficulty regarding the odd cow. The threefold division seems to refer to Vishzu’s three steps, by which (as the sun) he measures the sky; or to the division of the universe into the three worlds (?). See also Ait. Br. VI, 15. * Or, drives forth (from the enemy’s stables). The red cows are compared with the red clouds, which appear after the thunderstorm (i.e. after king Indra’s battle with Vritra), * Sayana takes ‘ syetaksht’ as ‘ black-eyed (krishualofan§),’ ° «Arun4;’ the Kava text adds, ‘for that one nearest to it (the brown one, or Soma-cow proper) in appearance.’ 111 KANDA, 3 ADHYAYA, 2 BRAHMANA, 2. 63 Vritra-killer’s own. But let him nowise turn his fancy upon a ruddy one with reddish-white eyes. . 16, Let it be one that is not impregnated. For that Soma-cow is in reality V4é, and this Vaé (speech) is of unimpaired vigour ; and of unimpaired vigour is one not (yet) impregnated : let it therefore be one not impregnated. Let it be one that is neither tailless, nor hornless, nor one-eyed, nor earless!, nor specially marked, nor seven-hoofed ?; such a one is uniform, and uniform is thj ce UNIVER? THE BUYING OF SOMA. SEcOND BRAHMANA. 1. Having thrown the (earth of the) foot-print (into the pan), he (the Adhvaryu) washes his hands. Now as to why he washes his hands ;—clarified butter being a thunderbolt, and the Soma being seed, he washes his hands lest* he should injure the seed, Soma, with the thunderbolt, the ghee.
31. Having thrown the (earth of the) foot-print (into the pan), he (the Adhvaryu) washes his hands. Now as to why he washes his hands ;—clarified butter being a thunderbolt, and the Soma being seed, he washes his hands lest* he should injure the seed, Soma, with the thunderbolt, the ghee. 2. Thereupon he ties the piece of gold to this (finger*). Now, twofold indeed is this (universe),— there is no third,—the truth and the untruth: the gods are the truth and men are the untruth. And gold having sprung from Agni’s seed, he ties the gold to this (finger), in order that he may touch the twigs (of the Soma) with the truth, that he may handle the Soma by means of the truth. 1 ‘Akarn4;’ the Kanva text has ‘anuparsh/akarn4 (one whose ears are not perforated ?),’ and instead of ‘alakshita (not specially marked),’ it reads ‘ asron4 (aslona), not lame.’ * That is, with one hoof undivided (seven-toed). * The construction in the original is as usual in the oratio directa. ‘ Viz. to the nameless (or ring) finger. Katy. VII, 6, 27. 64 SATAPATHA-BRAHMANA. 3. He then orders (the sacrificer’s men), ‘ Bring thou the Soma-cloth! bring thou the Soma-wrapper ! bring thou the head-band!’ Let some shining (cloth) be the Soma-cloth ; for this is to be his (king Soma’s’) garment, and shining indeed is his garment: and whosoever serves him with a shining (garment), he truly shines. But he who says, ‘(Bring) anything whatsoever,’ he will indeed be anything whatsoever : let the Soma-cloth, therefore, be some splendid (cloth), and the Soma-wrapper one of any kind. 4. If he can get a head-band, let there be a headband; but if he cannot get a head-band, let him cut off from the Soma-wrapper a piece two or three fingers long, to serve as the head-band. Either the Adhvaryu or the Sacrificer takes the Soma-cloth, and some one or other the Soma-wrapper. 5. Now, in the first place, they pick the king (Soma). .A pitcher of water is placed close to him, and a Brahman sits beside him*. Thither they (the priests and sacrificer) now proceed eastward. 6. While they go there, he (the Adhvaryu) makes ? Ido not think ‘asya’ could refer to the sacrificer, in opposition to ‘etasya’ (Soma); nor can the latter be construed with the following relative clause ‘sa yo...’ The K4sva text reads, Tad yad eva sobhanatamam tat somopanahanam sy4d, vaso hy asyaitad bhavati ; sa yo haitak 4hobhanatamam kurute, sobhate haiva sah, &c.
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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