Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
12 The Soma representing offspring, he gives the bundle a shape resembling the human body. III KANDA, 3 ADHYAYA, 3 BRAHMANA, 4. 69 Tuirp BRAHMANA. 1. He bargains for the king (Soma); and because he bargains for the king, therefore any and everything is vendible here. He says, ‘Soma-seller, is thy king Soma for sale ?’—‘ He is for sale,’ says the Soma-seller.—‘I will buy him of thee !’"—‘ Buy him !’ says the Soma-seller—‘I will buy him of thee for one-sixteenth (of the cow).’—‘ King Soma, surely, is worth more than that!’ says the Soma-seller.— Yea, King Soma is worth more than that; but great, surely, is the greatness of the cow, says the Adhvaryu. 2. ‘From the cow (comes) fresh milk, from her boiled milk, from her cream, from her sour curds, from her sour cream, from her curdled milk, from her butter, from her ghee, from her clotted curds, from her whey : 3. I will buy him of thee for one hoof!!’—‘ King Soma, surely, is worth more than that!’ says the Soma-seller.—‘ Yea, King Soma is worth more than that, but great, surely, is the greatness of the cow,’ replies the Adhvaryu; and, having (each time) enumerated the same ten virtues, he says, ‘I will buy him of thee for one foot,’—‘for half (the cow),— ‘for the cow !’—‘ King Soma has been bought!’ says the Soma-seller, ‘name the kinds!’ 4. He (the Adhvaryu) says, ‘ Gold is thine, a cloth is thine, a goat is thine, a milch cow is thine, a pair of kine is thine, three other (cows) are thine!’ And because they first bargain and afterwards come to terms, therefore about any and everything that is for sale here, people first bargain and afterwards } That is, for one-eighth of a cow, each foot consisting of two hoofs (or toes, sapha). ‘4 70 SATAPATHA-BRAHMANA. come to terms. And the reason why only the Adhvaryu enumerates the virtues of the cow, and not the Soma-seller those of the Soma, is that Soma is already glorified, since Soma is a god. And the Adhvaryu thereby glorifies the cow, thinking, ‘ Seeing her virtues he shall buy her!’ This is why only the Adhvaryu enumerates the virtues of the cow, and not the Soma-seller those of the Soma. 5. And as to his bargaining five times :—the sacrifice being of equal measure with the year, and there being five seasons in the year, he thus obtains it (the sacrifice, Soma) in five (divisions), and therefore he bargains five times. 6. He then makes (the sacrificer) say on the gold? (Vag. S. IV, 26), ‘Thee, the pure, I buy with the pure,’ for he indeed buys the pure with the pure, when (he buys) Soma with gold ;—‘the brilliant with the brilliant, for he indeed buys the brilliant with the brilliant, when (he buys) Soma with gold;—‘ the immortal with the immortal,’ for he indeed buys the immortal with the immortal, when (he buys) Soma with gold. 7. He then tempts? the Soma-seller (with the gold): ‘In compensation? for thy cow,’ whereby he means to say, ‘ With the sacrificer (be) thy cow!’
27. He then tempts? the Soma-seller (with the gold): ‘In compensation? for thy cow,’ whereby he means to say, ‘ With the sacrificer (be) thy cow!’ 1 That is, according to Katy. VII, 8, 5, in making him touch the gold. The K4zva text has, ‘Thereupon he buys him (Soma) with gold.’ * Or, according to the commentaries, ‘he frightens the Somaseller (by threatening to take back the money).’ *?Sagme (? compact), explained by the commentators as meaning the sacrificer. Perhaps it may mean, ‘one of the parties to an agreement,’ and hence here the sacrificer as the bargainee. The Kava text reads, He then takes it back again (punar Adatte) with ‘Sagme te go/,’ and throws it down with ‘ Ours thy gold.’ Ill KANDA, 3 ADHYAYA, 3 BRAHMANA, 9. 71 He then draws it (the gold) back towards the sacrificer, and throws it down, with, ‘Ours be thy gold!’ whereby he (the sacrificer) takes unto himself the vital energy, and the Soma-seller gets only the body. Thereupon the Soma-seller takes it’. 8. He then makes him (the sacrificer) say on the she-goat, which stands facing the west, ‘Thou art the bodily form of fervour,—that she-goat was indeed produced as the bodily form of fervour, of Pragdpati; hence he says, ‘Thou art the bodily form of fervour, —‘ PragApati’s kind,’ because she brings forth three times in the year, therefore she is Pragdpati’s kind. ‘Thou art bought with the most excellent animal,’ because she brings forth three times in the year, she is the most excellent of animals. ‘May I increase with a thousandfold increase!’ Thereby he implores a blessing: a thousand meaning abundance, he thereby means to say, ‘May I obtain abundance !’ 9. With that (text) he gives the she-goat, with that he takes the king?; for aga (goat) doubtless ? According to some authorities, the gold is again taken away forcibly from the Soma-seller by the Adhvaryu, after the sacrificer has uncovered his head (paragraph 12), and the seller is driven away by blows with a speckled cane. KaAty. VII, 8,27. According to Apastamba (ib.), he buys off the Soma-cow with another cow, and then dismisses her to the cow-pen ; and if the Soma-seller objects, he is to be beaten with a speckled cane. The MAnava-sfitra merely says, that they are to give the Soma-seller something for compensation. The whole transaction was evidently a feigned purchase, symbolising the acquisition of the Soma by the gods from the Gandharvas. The real bargain was probably concluded before the sacrificial performance. See also Haug, Ait. Br. Transl. P. 59, note 2. ? While making over the she-goat to the Soma-seller with his left hand, he receives the Soma with the right. 72 SATAPATHA-BRAHMANA, means the same as 4g4 (driving thither’), since it is through her (the she-goat) that he finally drives him (Soma) thither. It is thus in a mystic sense that they call her ‘aga.’
372 SATAPATHA-BRAHMANA, means the same as 4g4 (driving thither’), since it is through her (the she-goat) that he finally drives him (Soma) thither. It is thus in a mystic sense that they call her ‘aga.’ 10. He takes the king, with the text (Vag. S. IV, 27), ‘Come to us, a friend, bestowing good friends!’ whereby he means to say, ‘Come to us, as a kind and propitious one!’ Having pushed back the garment on the sacrificer’s right thigh, he lays him (Soma) down thereon, with the text, ‘Seat thee on Indra’s right thigh,—for he, the sacrificer, is at present Indra’: therefore he says, ‘Seat thee on Indra’s right thigh ;—‘ willing on the willing, whereby he means to say, ‘beloved on the beloved one ;—‘tender on the tender!’ whereby he means to say, ‘ propitious on the propitious one.’ 11. Thereupon he (the sacrificer) assigns (to the Gandharvas) the objects constituting the purchase price for the Soma, with the text, ‘O Svana, Bhraga, Anghari, Bambh§4ri, Hasta, Suhasta, Kyrvzsanul!l these are your wages for Soma: keep them! may they not fail you!’ Now those (Gandharvas) are instead of the hearthmounds—these being the names of the hearthmounds—it is these very (names) that he thereby has assigned to them ®. 1 Sayama takes 4-ag in the sense of ‘to go to, to come’ (4g4, the comer); because the sacrificer through her comes to Soma. 2 See part i, introduction, p. xix, note 4. 5 «For those same Gandharvas, the overseers of the Guardians of Soma, they are (meant) in lieu of those (? hearth-mounds), for those are their names: it is to them that he thereby assigns those (objects constituting the purchase-price), and thus he becomes debtless towards them.’ K4nva text. See also part i, p. 183, note 2. lI KANDA, 3 ADHYAYA, 3 BRAHMANA, 15. 73 12. He now uncovers (his head!); for he who is consecrated becomes an embryo, and embryos are enveloped both in the amnion and the outer membrane: him (the sacrificer or sacrifice) he has now brought forth, and therefore he uncovers himself. Now it is he (Soma*) that becomes an embryo, and therefore he is enveloped, since embryos are, as it were, enveloped both in the amnion and the outer membrane. 13. He then makes (the sacrificer) say the text (Vag. S. IV, 28),‘Keep me, O Agni, from evil ways! let me share in the right ways. Now he (Soma) approaches him while he is seated, and when he has come, he rises: thereby he does wrong and breaks the vow. This, then, is his expiation of that (transgression), and thus no wrong is thereby done, and he breaks not the vow: therefore he says, ‘Keep me, O Agni, from evil ways! let me share in the right ways!’ 14. Having then taken the king, he rises, with the text, ‘With new life, with good life, am I risen after the immortals;’ for he who rises after the bought Soma, rises indeed after the immortal: therefore he says, ‘ With new life, with good life, am I risen after the immortals.’ 15. Thereupon he takes the king and goes towards the car, with the text (V4g. S. IV, 29),‘We have
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.
12 The Soma representing offspring, he gives the bundle a shape resembling the human body. III KANDA, 3 ADHYAYA, 3 BRAHMANA, 4. 69 Tuirp BRAHMANA. 1. He bargains for the king (Soma); and because he bargains for the king, therefore any and everything is vendible here. He says, ‘Soma-seller, is thy king Soma for sale ?’—‘ He is for sale,’ says the Soma-seller.—‘I will buy him of thee !’"—‘ Buy him !’ says the Soma-seller—‘I will buy him of thee for one-sixteenth (of the cow).’—‘ King Soma, surely, is worth more than that!’ says the Soma-seller.— Yea, King Soma is worth more than that; but great, surely, is the greatness of the cow, says the Adhvaryu. 2. ‘From the cow (comes) fresh milk, from her boiled milk, from her cream, from her sour curds, from her sour cream, from her curdled milk, from her butter, from her ghee, from her clotted curds, from her whey : 3. I will buy him of thee for one hoof!!’—‘ King Soma, surely, is worth more than that!’ says the Soma-seller.—‘ Yea, King Soma is worth more than that, but great, surely, is the greatness of the cow,’ replies the Adhvaryu; and, having (each time) enumerated the same ten virtues, he says, ‘I will buy him of thee for one foot,’—‘for half (the cow),— ‘for the cow !’—‘ King Soma has been bought!’ says the Soma-seller, ‘name the kinds!’ 4. He (the Adhvaryu) says, ‘ Gold is thine, a cloth is thine, a goat is thine, a milch cow is thine, a pair of kine is thine, three other (cows) are thine!’ And because they first bargain and afterwards come to terms, therefore about any and everything that is for sale here, people first bargain and afterwards } That is, for one-eighth of a cow, each foot consisting of two hoofs (or toes, sapha). ‘4 70 SATAPATHA-BRAHMANA. come to terms. And the reason why only the Adhvaryu enumerates the virtues of the cow, and not the Soma-seller those of the Soma, is that Soma is already glorified, since Soma is a god. And the Adhvaryu thereby glorifies the cow, thinking, ‘ Seeing her virtues he shall buy her!’ This is why only the Adhvaryu enumerates the virtues of the cow, and not the Soma-seller those of the Soma. 5. And as to his bargaining five times :—the sacrifice being of equal measure with the year, and there being five seasons in the year, he thus obtains it (the sacrifice, Soma) in five (divisions), and therefore he bargains five times. 6. He then makes (the sacrificer) say on the gold? (Vag. S. IV, 26), ‘Thee, the pure, I buy with the pure,’ for he indeed buys the pure with the pure, when (he buys) Soma with gold ;—‘the brilliant with the brilliant, for he indeed buys the brilliant with the brilliant, when (he buys) Soma with gold;—‘ the immortal with the immortal,’ for he indeed buys the immortal with the immortal, when (he buys) Soma with gold. 7. He then tempts? the Soma-seller (with the gold): ‘In compensation? for thy cow,’ whereby he means to say, ‘ With the sacrificer (be) thy cow!’
27. He then tempts? the Soma-seller (with the gold): ‘In compensation? for thy cow,’ whereby he means to say, ‘ With the sacrificer (be) thy cow!’ 1 That is, according to Katy. VII, 8, 5, in making him touch the gold. The K4zva text has, ‘Thereupon he buys him (Soma) with gold.’ * Or, according to the commentaries, ‘he frightens the Somaseller (by threatening to take back the money).’ *?Sagme (? compact), explained by the commentators as meaning the sacrificer. Perhaps it may mean, ‘one of the parties to an agreement,’ and hence here the sacrificer as the bargainee. The Kava text reads, He then takes it back again (punar Adatte) with ‘Sagme te go/,’ and throws it down with ‘ Ours thy gold.’ Ill KANDA, 3 ADHYAYA, 3 BRAHMANA, 9. 71 He then draws it (the gold) back towards the sacrificer, and throws it down, with, ‘Ours be thy gold!’ whereby he (the sacrificer) takes unto himself the vital energy, and the Soma-seller gets only the body. Thereupon the Soma-seller takes it’. 8. He then makes him (the sacrificer) say on the she-goat, which stands facing the west, ‘Thou art the bodily form of fervour,—that she-goat was indeed produced as the bodily form of fervour, of Pragdpati; hence he says, ‘Thou art the bodily form of fervour, —‘ PragApati’s kind,’ because she brings forth three times in the year, therefore she is Pragdpati’s kind. ‘Thou art bought with the most excellent animal,’ because she brings forth three times in the year, she is the most excellent of animals. ‘May I increase with a thousandfold increase!’ Thereby he implores a blessing: a thousand meaning abundance, he thereby means to say, ‘May I obtain abundance !’ 9. With that (text) he gives the she-goat, with that he takes the king?; for aga (goat) doubtless ? According to some authorities, the gold is again taken away forcibly from the Soma-seller by the Adhvaryu, after the sacrificer has uncovered his head (paragraph 12), and the seller is driven away by blows with a speckled cane. KaAty. VII, 8,27. According to Apastamba (ib.), he buys off the Soma-cow with another cow, and then dismisses her to the cow-pen ; and if the Soma-seller objects, he is to be beaten with a speckled cane. The MAnava-sfitra merely says, that they are to give the Soma-seller something for compensation. The whole transaction was evidently a feigned purchase, symbolising the acquisition of the Soma by the gods from the Gandharvas. The real bargain was probably concluded before the sacrificial performance. See also Haug, Ait. Br. Transl. P. 59, note 2. ? While making over the she-goat to the Soma-seller with his left hand, he receives the Soma with the right. 72 SATAPATHA-BRAHMANA, means the same as 4g4 (driving thither’), since it is through her (the she-goat) that he finally drives him (Soma) thither. It is thus in a mystic sense that they call her ‘aga.’
372 SATAPATHA-BRAHMANA, means the same as 4g4 (driving thither’), since it is through her (the she-goat) that he finally drives him (Soma) thither. It is thus in a mystic sense that they call her ‘aga.’ 10. He takes the king, with the text (Vag. S. IV, 27), ‘Come to us, a friend, bestowing good friends!’ whereby he means to say, ‘Come to us, as a kind and propitious one!’ Having pushed back the garment on the sacrificer’s right thigh, he lays him (Soma) down thereon, with the text, ‘Seat thee on Indra’s right thigh,—for he, the sacrificer, is at present Indra’: therefore he says, ‘Seat thee on Indra’s right thigh ;—‘ willing on the willing, whereby he means to say, ‘beloved on the beloved one ;—‘tender on the tender!’ whereby he means to say, ‘ propitious on the propitious one.’ 11. Thereupon he (the sacrificer) assigns (to the Gandharvas) the objects constituting the purchase price for the Soma, with the text, ‘O Svana, Bhraga, Anghari, Bambh§4ri, Hasta, Suhasta, Kyrvzsanul!l these are your wages for Soma: keep them! may they not fail you!’ Now those (Gandharvas) are instead of the hearthmounds—these being the names of the hearthmounds—it is these very (names) that he thereby has assigned to them ®. 1 Sayama takes 4-ag in the sense of ‘to go to, to come’ (4g4, the comer); because the sacrificer through her comes to Soma. 2 See part i, introduction, p. xix, note 4. 5 «For those same Gandharvas, the overseers of the Guardians of Soma, they are (meant) in lieu of those (? hearth-mounds), for those are their names: it is to them that he thereby assigns those (objects constituting the purchase-price), and thus he becomes debtless towards them.’ K4nva text. See also part i, p. 183, note 2. lI KANDA, 3 ADHYAYA, 3 BRAHMANA, 15. 73 12. He now uncovers (his head!); for he who is consecrated becomes an embryo, and embryos are enveloped both in the amnion and the outer membrane: him (the sacrificer or sacrifice) he has now brought forth, and therefore he uncovers himself. Now it is he (Soma*) that becomes an embryo, and therefore he is enveloped, since embryos are, as it were, enveloped both in the amnion and the outer membrane. 13. He then makes (the sacrificer) say the text (Vag. S. IV, 28),‘Keep me, O Agni, from evil ways! let me share in the right ways. Now he (Soma) approaches him while he is seated, and when he has come, he rises: thereby he does wrong and breaks the vow. This, then, is his expiation of that (transgression), and thus no wrong is thereby done, and he breaks not the vow: therefore he says, ‘Keep me, O Agni, from evil ways! let me share in the right ways!’ 14. Having then taken the king, he rises, with the text, ‘With new life, with good life, am I risen after the immortals;’ for he who rises after the bought Soma, rises indeed after the immortal: therefore he says, ‘ With new life, with good life, am I risen after the immortals.’ 15. Thereupon he takes the king and goes towards the car, with the text (V4g. S. IV, 29),‘We have
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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