Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Thereupon he takes the king and goes towards the car, with the text (V4g. S. IV, 29),‘We have 1 See III, 2,1, 16. His wife does the same. ® According to a former passage (III, 1, 2, 28), the sacrificer is supposed to remain in the embryonic state till the pressing of the Soma. The K4nva recension reads, ‘Sa etam yagfiam agiganat sa esha garbho bhavaty 4 sutyay4s;’ where ‘agiganat’ seems to mean ‘he has begotten.’ I am not quite certain whether Soma himself is really implied. See ITI, 3, 4, 6. 74 SATAPATHA-BRAHMANA. entered upon the path that leadeth to wellbeing, free from danger; whereon he escheweth all haters, and meeteth with good!’ 16. Now, once on a time, the gods, while performing sacrifice, were afraid of an attack from the Asura-Rakshas. They perceived that prayer for a safe journey; and having warded off the evil spirits by means of that prayer, they attained wellbeing in the safe and foeless shelter of that prayer. And so does he now ward off the evil spirits by means of that prayer, and attain wellbeing in the safe and foeless shelter of that prayer. For this reason he says, ‘ We have entered upon the path that leadeth to well-being, free from danger ; whereon he escheweth all haters and meeteth with good,’ 17. They carry him thus?, and (afterwards) drive him about on the cart; whereby they exalt him: for this reason they carry the seed on their head (to the field), and bring in (the corn) on the cart. 18. Now the reason why he buys (the Soma) near water is that—water meaning sap—he thereby buys Soma sapful; and as to there being gold, he thereby buys him lustrous; and as to there being a cloth, he thereby buys him with his skin; and as to there being a she-goat, he thereby buys him fervid; and as to there being a milch cow, he thereby buys him with the milk to be mixed with him; and as to there being a pair (of kine), he thereby buys him with a mate.—He should buy him with ten (objects), and } Compare the slightly different verse, Rig-veda VI, 51, 16. ? The sacrificer carries the bundle of Soma on his hand resting on his head. 5 Viz. the vessel of water mentioned III, 1, 2, 2. lI KANDA, 3 ADHYAYA, 4 BRAHMANA, 2. 75 not with other than ten, for the virag consists of ten syllables, and Soma is of virag nature: therefore he should buy him with ten (objects) and not with other than ten. , PROCESSION AND ENTRANCE OF KING SOMA. Fourtu BrRAHMANA. 1. In the enclosed space (of the cart)! he (the Adhvaryu) lays down the black deer-skin, with the text (Vag. S. IV, 30), ‘Thou art Aditi’s skin;’ its significance is the same (as before)?. Thereon he places him (Soma), with, ‘Seat thee on Aditi’s seat!’ for Aditi being this (earth), and she being indeed a safe resting-place, he thereby places him on that safe resting-place: therefore he says, ‘Seat thee on Aditi’s seat!’
2Thereon he places him (Soma), with, ‘Seat thee on Aditi’s seat!’ for Aditi being this (earth), and she being indeed a safe resting-place, he thereby places him on that safe resting-place: therefore he says, ‘Seat thee on Aditi’s seat!’ 2. He then makes (the sacrificer) say, after touching (the Soma), ‘The bull hath propped the sky, the welkin®.” For, when the gods were spreading the sacrifice, they were afraid of an attack on the part of the Asura-Rakshas. Now by what he says, ‘The bull hath propped the sky, the welkin,’ * The cart stands south of the place where the purchase of Soma took place, with the shafts towards the east, fitted with all the appliances, and yoked with a pair of oxen. The antelope skin is spread with the hairy side upwards, and the neck part towards the east. 3 See I,1,4,1seq. The KAmva text has: ‘the significance of this yagus is the same.’ 5 In Rig-veda VIII, 42, 1, this verse relates to Varuna. In adapting it to the present sacrificial requirements, ‘vrishabho (rishabho, K.) antariksham ’ has been substituted for the original "asuro visvavedah ;’ Soma being meant by ‘the bull.’ 76 SATAPATHA-BRAHMANA. thereby they rendered it (the sacrifice or Soma) superior to the deadly shaft’. 3. ‘He hath measured the breadth of the earth ;’—thus he gains through him (Soma) these worlds, for there is no slayer, no deadly shaft for him by whom these worlds have been gained: therefore he says, ‘He hath measured the breadth of the earth.’ 4. ‘Asall-ruler hath he taken his seat over all things existing (bhuvana) ;\—thus he gains through him this All, for there is no slayer, no deadly shaft for him by whom this All has been gained: therefore he says, ‘As all-ruler hath he taken his seat over all things existing.’ 5. ‘Verily, all these are Varuza’s ordinances ;’—thereby he makes here everything whatsoever obedient to him, and every one that is refractory: therefore he says, ‘Verily, all these are Varuma’s ordinances.’ 6. Thereupon he wraps (the Soma) up in the Soma-wrapper, lest the evil spirits should touch him. For this one doubtless is an embryo, and hidden (tiras), as it were, are embryos, and hidden also is that (which is) wrapped up ;—hidden, as it were, are the gods to men, and hidden is that which is wrapped up: therefore he wraps him up. 7. Hewraps him up, with the text (Vag. S. IV, 31; Rig-veda V, 85, 2), ‘Over the woods he hath stretched the welkin,’ for over the woods, over the tops of the trees, that welkin (or air) is indeed stretched ;—‘strength (hath he laid) into the coursers, milk into the kine,—strength means ‘ Or, superior to (beyond the reach of) the slayer (or the blow), ‘gyayamsam vadhat.’ III KANDA, 3 ADHYAYA, 4 BRAHMANA, 9. 77
377 manliness and the coursers are the men: he thereby bestows manliness upon men; and ‘milk into the kine’ he says, because this milk is indeed contained in the kine;—‘Into the hearts Varuza (hath laid) wisdom, into the homesteads! fire;’ for into the hearts that wisdom, the swiftness of thought, has indeed entered; and ‘into the homesteads fire’ he says, because that fire is in the homesteads, with the people;—‘ Into the heaven hath he placed the Sun, and Soma upon the rock;;’ for that sun is indeed placed in the heaven; and ‘ Soma on the rock’ he says, because Soma is in the mountains. This is why he says, ‘In the heaven hath he placed the Sun, and Soma upon the rock.’ 8. If there are two deer-skins*, he then puts up the other by way of a flag®;—and if there is only one, he cuts off the neck of the deer-skin and puts it up by way of a flag ;—with the text (V4g. S. IV, 32), ‘Mount thou the eye of Sdrya, the eye-ball of Agni, where thou fliest along with the dappled (horses), shining through the wise (Sfrya).’ He thereby places Sfrya (the sun) in front, thinking, ‘May Sfrya, in front, ward off the evil spirits!’ They now drive (Soma) about on a safe (cart), unmolested by evil spirits. 9. At the fore-part of the shafts two boards have been put up: between them the Subrahmamyé ¢ 1 «Into the waters (apsu),’ Rig-veda. ? See III, 2, 1, 1 seq. ® He is to fasten it to a staff fixed to the pole of the cart near the yoke. Katy. VII, 9, 9. * The Subraéhmany4 is one of the assistants of the Udgatri (chanter of Sma-hymns). He stands on the ground between the two shafts in front of the yoke; the two planks, according to Sayama, reaching up to his chin. 78 SATAPATHA-BRAHMANA, stands and drives. He (Soma), indeed, is too high for (the driver) mounting beside him, for who is worthy of mounting beside him? Therefore he drives while standing between (the boards). 10. He drives with a pal4sa branch. Now when Gayatri flew towards Soma’, a footless archer aiming at her while she was carrying him off, severed one of the feathers (or leaves, parma), either of Gayatrt or of king Soma; and on falling down it became a paraa (paldsa) tree; whence its name parza. ‘May that which was there of the Soma nature, be here also now!’ so he thinks, and for this reason he drives with a paldsa branch. 11. He urges on the two oxen. If they be both black, or if either of them be black, then let him know that it will rain, that Parganya will have abundance of rain that year: such indeed is science.
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.
1Thereupon he takes the king and goes towards the car, with the text (V4g. S. IV, 29),‘We have 1 See III, 2,1, 16. His wife does the same. ® According to a former passage (III, 1, 2, 28), the sacrificer is supposed to remain in the embryonic state till the pressing of the Soma. The K4nva recension reads, ‘Sa etam yagfiam agiganat sa esha garbho bhavaty 4 sutyay4s;’ where ‘agiganat’ seems to mean ‘he has begotten.’ I am not quite certain whether Soma himself is really implied. See ITI, 3, 4, 6. 74 SATAPATHA-BRAHMANA. entered upon the path that leadeth to wellbeing, free from danger; whereon he escheweth all haters, and meeteth with good!’ 16. Now, once on a time, the gods, while performing sacrifice, were afraid of an attack from the Asura-Rakshas. They perceived that prayer for a safe journey; and having warded off the evil spirits by means of that prayer, they attained wellbeing in the safe and foeless shelter of that prayer. And so does he now ward off the evil spirits by means of that prayer, and attain wellbeing in the safe and foeless shelter of that prayer. For this reason he says, ‘ We have entered upon the path that leadeth to well-being, free from danger ; whereon he escheweth all haters and meeteth with good,’ 17. They carry him thus?, and (afterwards) drive him about on the cart; whereby they exalt him: for this reason they carry the seed on their head (to the field), and bring in (the corn) on the cart. 18. Now the reason why he buys (the Soma) near water is that—water meaning sap—he thereby buys Soma sapful; and as to there being gold, he thereby buys him lustrous; and as to there being a cloth, he thereby buys him with his skin; and as to there being a she-goat, he thereby buys him fervid; and as to there being a milch cow, he thereby buys him with the milk to be mixed with him; and as to there being a pair (of kine), he thereby buys him with a mate.—He should buy him with ten (objects), and } Compare the slightly different verse, Rig-veda VI, 51, 16. ? The sacrificer carries the bundle of Soma on his hand resting on his head. 5 Viz. the vessel of water mentioned III, 1, 2, 2. lI KANDA, 3 ADHYAYA, 4 BRAHMANA, 2. 75 not with other than ten, for the virag consists of ten syllables, and Soma is of virag nature: therefore he should buy him with ten (objects) and not with other than ten. , PROCESSION AND ENTRANCE OF KING SOMA. Fourtu BrRAHMANA. 1. In the enclosed space (of the cart)! he (the Adhvaryu) lays down the black deer-skin, with the text (Vag. S. IV, 30), ‘Thou art Aditi’s skin;’ its significance is the same (as before)?. Thereon he places him (Soma), with, ‘Seat thee on Aditi’s seat!’ for Aditi being this (earth), and she being indeed a safe resting-place, he thereby places him on that safe resting-place: therefore he says, ‘Seat thee on Aditi’s seat!’
2Thereon he places him (Soma), with, ‘Seat thee on Aditi’s seat!’ for Aditi being this (earth), and she being indeed a safe resting-place, he thereby places him on that safe resting-place: therefore he says, ‘Seat thee on Aditi’s seat!’ 2. He then makes (the sacrificer) say, after touching (the Soma), ‘The bull hath propped the sky, the welkin®.” For, when the gods were spreading the sacrifice, they were afraid of an attack on the part of the Asura-Rakshas. Now by what he says, ‘The bull hath propped the sky, the welkin,’ * The cart stands south of the place where the purchase of Soma took place, with the shafts towards the east, fitted with all the appliances, and yoked with a pair of oxen. The antelope skin is spread with the hairy side upwards, and the neck part towards the east. 3 See I,1,4,1seq. The KAmva text has: ‘the significance of this yagus is the same.’ 5 In Rig-veda VIII, 42, 1, this verse relates to Varuna. In adapting it to the present sacrificial requirements, ‘vrishabho (rishabho, K.) antariksham ’ has been substituted for the original "asuro visvavedah ;’ Soma being meant by ‘the bull.’ 76 SATAPATHA-BRAHMANA. thereby they rendered it (the sacrifice or Soma) superior to the deadly shaft’. 3. ‘He hath measured the breadth of the earth ;’—thus he gains through him (Soma) these worlds, for there is no slayer, no deadly shaft for him by whom these worlds have been gained: therefore he says, ‘He hath measured the breadth of the earth.’ 4. ‘Asall-ruler hath he taken his seat over all things existing (bhuvana) ;\—thus he gains through him this All, for there is no slayer, no deadly shaft for him by whom this All has been gained: therefore he says, ‘As all-ruler hath he taken his seat over all things existing.’ 5. ‘Verily, all these are Varuza’s ordinances ;’—thereby he makes here everything whatsoever obedient to him, and every one that is refractory: therefore he says, ‘Verily, all these are Varuma’s ordinances.’ 6. Thereupon he wraps (the Soma) up in the Soma-wrapper, lest the evil spirits should touch him. For this one doubtless is an embryo, and hidden (tiras), as it were, are embryos, and hidden also is that (which is) wrapped up ;—hidden, as it were, are the gods to men, and hidden is that which is wrapped up: therefore he wraps him up. 7. Hewraps him up, with the text (Vag. S. IV, 31; Rig-veda V, 85, 2), ‘Over the woods he hath stretched the welkin,’ for over the woods, over the tops of the trees, that welkin (or air) is indeed stretched ;—‘strength (hath he laid) into the coursers, milk into the kine,—strength means ‘ Or, superior to (beyond the reach of) the slayer (or the blow), ‘gyayamsam vadhat.’ III KANDA, 3 ADHYAYA, 4 BRAHMANA, 9. 77
377 manliness and the coursers are the men: he thereby bestows manliness upon men; and ‘milk into the kine’ he says, because this milk is indeed contained in the kine;—‘Into the hearts Varuza (hath laid) wisdom, into the homesteads! fire;’ for into the hearts that wisdom, the swiftness of thought, has indeed entered; and ‘into the homesteads fire’ he says, because that fire is in the homesteads, with the people;—‘ Into the heaven hath he placed the Sun, and Soma upon the rock;;’ for that sun is indeed placed in the heaven; and ‘ Soma on the rock’ he says, because Soma is in the mountains. This is why he says, ‘In the heaven hath he placed the Sun, and Soma upon the rock.’ 8. If there are two deer-skins*, he then puts up the other by way of a flag®;—and if there is only one, he cuts off the neck of the deer-skin and puts it up by way of a flag ;—with the text (V4g. S. IV, 32), ‘Mount thou the eye of Sdrya, the eye-ball of Agni, where thou fliest along with the dappled (horses), shining through the wise (Sfrya).’ He thereby places Sfrya (the sun) in front, thinking, ‘May Sfrya, in front, ward off the evil spirits!’ They now drive (Soma) about on a safe (cart), unmolested by evil spirits. 9. At the fore-part of the shafts two boards have been put up: between them the Subrahmamyé ¢ 1 «Into the waters (apsu),’ Rig-veda. ? See III, 2, 1, 1 seq. ® He is to fasten it to a staff fixed to the pole of the cart near the yoke. Katy. VII, 9, 9. * The Subraéhmany4 is one of the assistants of the Udgatri (chanter of Sma-hymns). He stands on the ground between the two shafts in front of the yoke; the two planks, according to Sayama, reaching up to his chin. 78 SATAPATHA-BRAHMANA, stands and drives. He (Soma), indeed, is too high for (the driver) mounting beside him, for who is worthy of mounting beside him? Therefore he drives while standing between (the boards). 10. He drives with a pal4sa branch. Now when Gayatri flew towards Soma’, a footless archer aiming at her while she was carrying him off, severed one of the feathers (or leaves, parma), either of Gayatrt or of king Soma; and on falling down it became a paraa (paldsa) tree; whence its name parza. ‘May that which was there of the Soma nature, be here also now!’ so he thinks, and for this reason he drives with a paldsa branch. 11. He urges on the two oxen. If they be both black, or if either of them be black, then let him know that it will rain, that Parganya will have abundance of rain that year: such indeed is science.
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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