Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1* The Pratiprasth4tr?, in the first place, takes the Soma-plants (from the seller) and puts them on an ox-hide, dyed red and spread on the ground at the place (in the east of the hall) where the ‘sounding-holes’ will be dug (see III, 5, 4, 1 seq.). The seller of the Soma, who is to be either of the Kutsa tribe or a Sfdra, then picks the Soma, breaking the plants at the joints. A jar filled with water is placed in front of the Soma, and a Brahman (or the assistant of the Brahman, viz. the Brahman4khamsin) sits down by the (right or south) side of the Soma. KaAty. VII, 6, 1-6. Ill KANDA, 3 ADHYAYA, 2 BRAHMANA, 8. 65 (the sacrificer) say the text (Vag. S. IV, 24), ‘Say thou, for me, unto Soma, “ This is thy géyatrtpart (bha4ga)'!” Say thou, for me, unto Soma, “Thisisthy trish¢ubh-part!” Say thou, for me, unto Soma, “ This is thy gayatt-part!” Say thou, for me, unto Soma, “ Obtain thou the supreme sovereignty of the names of metres!”’ Now, when he (king Soma) is bought, he is bought for one (destination *)—for the sovereignty of the metres, for the supreme sovereignty of the metres; and when they press him, they slay him: hereby now he says to him, ‘It is for the sovereignty of the metres, for the supreme sovereignty of the metres that I buy thee, not for slaying thee.’ Having gone there, he sits down (behind the Soma) with his face towards the east. 7. He touches (the Soma-plants), with, ‘Ours thou art,—thereby he (Soma), now that he has come (as a guest), becomes as it were one of his (the sacrificer’s) own (people): for this reason he says, ‘Ours thou art;’—‘ Thy pure (juice) is meet for the draught,’ for he will indeed take therefrom the ‘pure draught®.’ ‘Let the pickers pick thee!’ this he says for the sake of completeness. 8. Now some, on noticing any straw or (piece of) wood (among the Soma-plants), throw it away. But let him not do this; for—the Soma being the nobility and the other plants the common people, and the 1 The three parts refer to the three Savanas, at which the respective metres are used. See IV, 3, 2, 7 seq. * Bhagam appears to have been lost here, since a play on that word seems to be intended, which might perhaps be reproduced by ‘lot.’ It is given both at the K4nva text and at III, 4, 1, 7. * For the Sukra-graha, see IV, a, 1, 1 seq. (26] F 66 SATAPATHA-BRAHMANA., people being the nobleman’s food—it would be just as if one were to take hold of and pull out some (food) he has put in his mouth, and throw it away. Hence let him merely touch it, with, ‘ Let the pickers pick thee!’ Those pickers of his do indeed pick it. 9. He then spreads the cloth (over the ox-hide), either twofold or fourfold, with the fringe towards the east or north. Thereon he metes out the king (Soma); and because he metes out the king, therefore there is a measure,—both the measure among men and whatever other measure there is.
29. He then spreads the cloth (over the ox-hide), either twofold or fourfold, with the fringe towards the east or north. Thereon he metes out the king (Soma); and because he metes out the king, therefore there is a measure,—both the measure among men and whatever other measure there is. 10. He metes out, with a verse to Savitz; for Savitrvz is the impeller of the gods, and so that (Soma) becomes for him impelled by Savitz to the purchase. 11. He metes out with an atié/andas-verse; for that one, viz. the atiéZandas!, embraces all metres ; and so that (Soma) is meted out for him by means of all the metres: therefore he metes out with an ati£/andas-verse. 12. He metes out, with the text (Vag. S. IV, 25), ‘Unto that divine Savitvz within the two bowls’, the sage, I sing praises, to him of true ? Ati&dandas (‘over-metre’) is the generic name for the metres which number more than forty-eight syllables: hence it is said to include all the other metres which consist of fewer syllables. See VIII, 6, 2, 13, where the term is explained by ‘ atti-&4and4&/ (metre-eater).’ * Or, that divine invigorator of the two ‘oni.’ According to the St. Petersb. Dict., ‘oi’ would seem to refer to two parts of the Soma-press. Professor Ludwig takes it to mean ‘ press-arm’ and the ‘arm’ generally, which suits very well some of the passages in which the word occurs. Here, in the loc. or gen. case, it can scarcely mean ‘arms’ (though Savitr:’s two arms are often referred to as dispelling the darkness and keeping asunder the spaces, cf. Rig-veda II, 38, 2; IV, 53, 33 4; VL 71,13 5; VII, 45, 2), but apparently refers to ‘heaven and earth’ being thus equivalent to III KANDA, 3 ADHYAYA, 2 BRAHMANA, I5. 67 impulse, the bestower of treasures, the wise and thoughtful friend ;—he at whose impulse the resplendent light shone high, the goldenhanded sage hath measured the ether with his form.’ . "43. Therewith? he metes out (the Soma) with all (five fingers), therewith with four, therewith with three, therewith with two, therewith with one; therewith with one, therewith with two, therewith with three, therewith with four, therewith with all (fingers); having laid (the two hands) together? he throws (Soma) thereon with the joined open hands. 14. He metes out while bending up and bending down (the fingers). The reason why he metes out in bending (the fingers) up and down is that he thereby makes those fingers of separate existence, and therefore they are born separate (from each other); and as to his meting out with all (fingers) together, these (fingers) are to be born, as it were, united. This is why he metes out in bending (the fingers) up and down. 15. And, again, as to his meting out in bending them up and down,—he thereby renders them of varied power, and hence these (fingers) are of varied the two 4am€i (originally the two receptacles or bowls into which the pressed Soma flows) in Rig-veda III, 55, 20.
315. And, again, as to his meting out in bending them up and down,—he thereby renders them of varied power, and hence these (fingers) are of varied the two 4am€i (originally the two receptacles or bowls into which the pressed Soma flows) in Rig-veda III, 55, 20. 1 Viz. with the same formula, repeating it each time. The meting out of the Soma is done with the fingers of the right hand, first with all five, and then successively turning in one (beginning with the thumb), till the little finger remains with which he takes Soma twice, whereupon he again successively releases the fingers. * There is some doubt as to whether this refers to the preceding ‘with all (viz. ten fingers);’ or whether he is to take for the tenth time some Soma with the five fingers of the right hand, and then once more (without muttering the text) with the joined hands. See K&ty. VII, 7, 18,19. The text seems to be purposely vague. F 2 68 SATAPATHA-BRAHMANA. power. That is why he metes out in bending them up and down. 16. And, again, as to his meting out in bending them up and down,—he thereby harnesses a virdg? (to ply) thitherwards and hitherwards: going thitherwards, namely, it conveys the sacrifice to the gods, and coming hitherwards it assists men. This is why he metes out in bending (the fingers) up and down. 17. And as to his meting out ten times,—the virag is of ten syllables, and the Soma is of virag nature: for this reason he metes out ten times. 18. Having gathered up the ends of the Somacloth, he (the Adhvaryu) ties them together by means of the head-band, with, ‘For descendants (I tie) thee ;’"—for it is indeed for (the purpose: of obtaining) descendants that he buys it (Soma): what (part of man) here is, as it were, compressed between the head and the shoulders, that he thereby makes it to be for him (the sacrificer)*. 19. He then makes a finger-hole in the middle (of the knot), with the text, ‘Let the descendants breathe after thee!’ For, in compressing (the cloth), he, as it were, strangles him (Soma and the sacrificer) and renders him breathless; hereby now he emits his breath from inside, and after him breathing the descendants also breathe: for this reason he says, ‘Let the descendants breathe after thee.’ Thereupon he hands him (Soma) to the Soma-seller. Now, then, of the bargain. 1 The virag (the ‘ shining’ or ‘ruling’ metre) consists of (generally three or four) padas of ten syllables each: hence it is here connected with the ten metings out of Soma. 2 The Soma representing offspring, he gives the bundle a shape resembling the human body. III KANDA, 3 ADHYAYA, 3 BRAHMANA, 4. 69 Tuirp BRAHMANA.
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* The Pratiprasth4tr?, in the first place, takes the Soma-plants (from the seller) and puts them on an ox-hide, dyed red and spread on the ground at the place (in the east of the hall) where the ‘sounding-holes’ will be dug (see III, 5, 4, 1 seq.). The seller of the Soma, who is to be either of the Kutsa tribe or a Sfdra, then picks the Soma, breaking the plants at the joints. A jar filled with water is placed in front of the Soma, and a Brahman (or the assistant of the Brahman, viz. the Brahman4khamsin) sits down by the (right or south) side of the Soma. KaAty. VII, 6, 1-6. Ill KANDA, 3 ADHYAYA, 2 BRAHMANA, 8. 65 (the sacrificer) say the text (Vag. S. IV, 24), ‘Say thou, for me, unto Soma, “ This is thy géyatrtpart (bha4ga)'!” Say thou, for me, unto Soma, “Thisisthy trish¢ubh-part!” Say thou, for me, unto Soma, “ This is thy gayatt-part!” Say thou, for me, unto Soma, “ Obtain thou the supreme sovereignty of the names of metres!”’ Now, when he (king Soma) is bought, he is bought for one (destination *)—for the sovereignty of the metres, for the supreme sovereignty of the metres; and when they press him, they slay him: hereby now he says to him, ‘It is for the sovereignty of the metres, for the supreme sovereignty of the metres that I buy thee, not for slaying thee.’ Having gone there, he sits down (behind the Soma) with his face towards the east. 7. He touches (the Soma-plants), with, ‘Ours thou art,—thereby he (Soma), now that he has come (as a guest), becomes as it were one of his (the sacrificer’s) own (people): for this reason he says, ‘Ours thou art;’—‘ Thy pure (juice) is meet for the draught,’ for he will indeed take therefrom the ‘pure draught®.’ ‘Let the pickers pick thee!’ this he says for the sake of completeness. 8. Now some, on noticing any straw or (piece of) wood (among the Soma-plants), throw it away. But let him not do this; for—the Soma being the nobility and the other plants the common people, and the 1 The three parts refer to the three Savanas, at which the respective metres are used. See IV, 3, 2, 7 seq. * Bhagam appears to have been lost here, since a play on that word seems to be intended, which might perhaps be reproduced by ‘lot.’ It is given both at the K4nva text and at III, 4, 1, 7. * For the Sukra-graha, see IV, a, 1, 1 seq. (26] F 66 SATAPATHA-BRAHMANA., people being the nobleman’s food—it would be just as if one were to take hold of and pull out some (food) he has put in his mouth, and throw it away. Hence let him merely touch it, with, ‘ Let the pickers pick thee!’ Those pickers of his do indeed pick it. 9. He then spreads the cloth (over the ox-hide), either twofold or fourfold, with the fringe towards the east or north. Thereon he metes out the king (Soma); and because he metes out the king, therefore there is a measure,—both the measure among men and whatever other measure there is.
29. He then spreads the cloth (over the ox-hide), either twofold or fourfold, with the fringe towards the east or north. Thereon he metes out the king (Soma); and because he metes out the king, therefore there is a measure,—both the measure among men and whatever other measure there is. 10. He metes out, with a verse to Savitz; for Savitrvz is the impeller of the gods, and so that (Soma) becomes for him impelled by Savitz to the purchase. 11. He metes out with an atié/andas-verse; for that one, viz. the atiéZandas!, embraces all metres ; and so that (Soma) is meted out for him by means of all the metres: therefore he metes out with an ati£/andas-verse. 12. He metes out, with the text (Vag. S. IV, 25), ‘Unto that divine Savitvz within the two bowls’, the sage, I sing praises, to him of true ? Ati&dandas (‘over-metre’) is the generic name for the metres which number more than forty-eight syllables: hence it is said to include all the other metres which consist of fewer syllables. See VIII, 6, 2, 13, where the term is explained by ‘ atti-&4and4&/ (metre-eater).’ * Or, that divine invigorator of the two ‘oni.’ According to the St. Petersb. Dict., ‘oi’ would seem to refer to two parts of the Soma-press. Professor Ludwig takes it to mean ‘ press-arm’ and the ‘arm’ generally, which suits very well some of the passages in which the word occurs. Here, in the loc. or gen. case, it can scarcely mean ‘arms’ (though Savitr:’s two arms are often referred to as dispelling the darkness and keeping asunder the spaces, cf. Rig-veda II, 38, 2; IV, 53, 33 4; VL 71,13 5; VII, 45, 2), but apparently refers to ‘heaven and earth’ being thus equivalent to III KANDA, 3 ADHYAYA, 2 BRAHMANA, I5. 67 impulse, the bestower of treasures, the wise and thoughtful friend ;—he at whose impulse the resplendent light shone high, the goldenhanded sage hath measured the ether with his form.’ . "43. Therewith? he metes out (the Soma) with all (five fingers), therewith with four, therewith with three, therewith with two, therewith with one; therewith with one, therewith with two, therewith with three, therewith with four, therewith with all (fingers); having laid (the two hands) together? he throws (Soma) thereon with the joined open hands. 14. He metes out while bending up and bending down (the fingers). The reason why he metes out in bending (the fingers) up and down is that he thereby makes those fingers of separate existence, and therefore they are born separate (from each other); and as to his meting out with all (fingers) together, these (fingers) are to be born, as it were, united. This is why he metes out in bending (the fingers) up and down. 15. And, again, as to his meting out in bending them up and down,—he thereby renders them of varied power, and hence these (fingers) are of varied the two 4am€i (originally the two receptacles or bowls into which the pressed Soma flows) in Rig-veda III, 55, 20.
315. And, again, as to his meting out in bending them up and down,—he thereby renders them of varied power, and hence these (fingers) are of varied the two 4am€i (originally the two receptacles or bowls into which the pressed Soma flows) in Rig-veda III, 55, 20. 1 Viz. with the same formula, repeating it each time. The meting out of the Soma is done with the fingers of the right hand, first with all five, and then successively turning in one (beginning with the thumb), till the little finger remains with which he takes Soma twice, whereupon he again successively releases the fingers. * There is some doubt as to whether this refers to the preceding ‘with all (viz. ten fingers);’ or whether he is to take for the tenth time some Soma with the five fingers of the right hand, and then once more (without muttering the text) with the joined hands. See K&ty. VII, 7, 18,19. The text seems to be purposely vague. F 2 68 SATAPATHA-BRAHMANA. power. That is why he metes out in bending them up and down. 16. And, again, as to his meting out in bending them up and down,—he thereby harnesses a virdg? (to ply) thitherwards and hitherwards: going thitherwards, namely, it conveys the sacrifice to the gods, and coming hitherwards it assists men. This is why he metes out in bending (the fingers) up and down. 17. And as to his meting out ten times,—the virag is of ten syllables, and the Soma is of virag nature: for this reason he metes out ten times. 18. Having gathered up the ends of the Somacloth, he (the Adhvaryu) ties them together by means of the head-band, with, ‘For descendants (I tie) thee ;’"—for it is indeed for (the purpose: of obtaining) descendants that he buys it (Soma): what (part of man) here is, as it were, compressed between the head and the shoulders, that he thereby makes it to be for him (the sacrificer)*. 19. He then makes a finger-hole in the middle (of the knot), with the text, ‘Let the descendants breathe after thee!’ For, in compressing (the cloth), he, as it were, strangles him (Soma and the sacrificer) and renders him breathless; hereby now he emits his breath from inside, and after him breathing the descendants also breathe: for this reason he says, ‘Let the descendants breathe after thee.’ Thereupon he hands him (Soma) to the Soma-seller. Now, then, of the bargain. 1 The virag (the ‘ shining’ or ‘ruling’ metre) consists of (generally three or four) padas of ten syllables each: hence it is here connected with the ten metings out of Soma. 2 The Soma representing offspring, he gives the bundle a shape resembling the human body. III KANDA, 3 ADHYAYA, 3 BRAHMANA, 4. 69 Tuirp BRAHMANA.
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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