Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1SEcoND BrAHMANA. 1. The Dhishzya-hearths‘, forsooth, are no other ' Or, as Sayama takes it, ‘he who is known (as well-conducted) and a repeater (reader) of the Veda.’ * See IV, 3, 4, 19 seq. * Or, ‘that (fire) will not suffer evil’ (Artim na labheta, Sdyaa). ‘ There are altogether eight dhishnyas, two of which, viz. the Agnidhra and the M4rg4ltya, are raised north and south of the back part of the cart-shed (havirdh4na) respectively ; while the other six are raised inside the Sadas along the east side of it, viz. five of them north of the ‘spine,’ belonging (from south to north) to the Hotri, Brahmanakhamsi, Potrz, Nesh/rz, and Akhavaka respectively ; and one south of the spine, exactly south-east of the Udumbara post, for the Maitr&varusa (or Prasdstr?) priest. These six priests, together with the Agnidhra, are called the ‘seven Hotr?s.’ The Agnfdhra and Margalfya have square sheds with four posts erected over them, open on the east side and on the side facing the cart-shed. The Agnidhra hearth is thrown up first, and the M4rgaliya last of all; and the Maitravaruna’s immediately after that of the Hotrt. For ‘the formulas by which they are consecrated, see Vag. S. V, 31, 32. 111 KANDA, 6 ADHYAYA, 2 BRAHMANA, 5. 149 than its (the sacrifice’s) congeners. They have the same marks, and those which have the same marks are congeners; and these, then, are those (corresponding limbs) of its trunk. 2. Now Soma was in heaven, and the gods were here on earth. The gods desired, ‘Would that Soma might come to us; we might sacrifice with him, when come.’ They produced those two illusions, Suparmt and KadrQ?; Suparat, forsooth, was Va& (speech)*, and Kadrf was this (earth). They caused discord between them. 3. They then disputed and said, ‘Which of us shall spy furthest, shall win the other*.,—‘ So be it!’ Kadrf then said, ‘Espy thou!’ 4. Suparai said, ‘On yonder shore of this ocean there stands a white horse at a post, that I see; doest thou also see it ?’—‘I verily do!’ Then said Kadr4, ‘Its tail was just now hanging down; there, now the wind tosses it, that I see.’ 5. Now when Suparat said,‘On yonder shore of this ocean, the ocean, forsooth, is the altar, she thereby meant the altar ; ‘there stands a white horse at a post, the white horse, forsooth, is Agni, and the post means the sacrificial stake. And when Kadrt said, ‘Its tail was just now hanging down; 1 That is, the parts of the body corresponding to one another, as arms, loins, &c. 3 See III, 2, 4,1 seq.; Oldenberg, Zeitsch. d. Deutsch. Morg. Ges. XXXVII, p. 67 seq.; Weber, Ind. Stud. VIII, p. 31. 5 In Taitt. S. VI, 1, 6; K&s&. XXIII, 10, suparai, ‘the wellwinged,’ is identified with the sky. * Lit. ‘she shall win both of us,’ i.e. each saying that the other would win herself. 150 SATAPATHA-BRAHMANA. there, now the wind tosses it, that I see;’ this is nothing else than the rope.
231. 5 In Taitt. S. VI, 1, 6; K&s&. XXIII, 10, suparai, ‘the wellwinged,’ is identified with the sky. * Lit. ‘she shall win both of us,’ i.e. each saying that the other would win herself. 150 SATAPATHA-BRAHMANA. there, now the wind tosses it, that I see;’ this is nothing else than the rope. 6. Supar#t then said, ‘Come, let us now fly thither to know which of us is the winner.’ Kadrd said, ‘Fly thou thither; thou wilt tell us, which of us is the winner.’ 7. Supara#i then flew thither; and it was even as Kadri had said. When she had returned, she (Kadrf) said to her, ‘Hast thou won, or I ?’ —‘Thou!’ she replied. Such is the story. called ‘ Suparmt-K 4drava!.’ 8. Then said Kadrd, ‘Verily I have won thine own self; yonder is Soma in the heaven: fetch him hither for the gods, and thereby redeem thyself from the gods?!’—‘So be it!’ She brought forth the metres; and that G4yatri fetched Soma from heaven. 9. He was enclosed between two golden cups$; sharp-edged they closed together at every twinkling of the eye; and these two, forsooth, were Consecration and Penance. Those Gandharva Soma-wardens watched over him; they are these hearths, these fire-priests. 10. She tore off one of the two cups, and gave it to the gods,—this was Consecration: therewith the gods consecrated themselves. 1 ‘And because these two there disputed, therefore the story called “ Sauparnak4drava” is here told,’ KAava text. It is difficult to see how this statement came to be inserted here, unless it be because of a division in the text,—this paragraph being the nineteen hundreth in the Madhyandina recension. This explanation would not, however, apply to the KAnva text. * «Therewith redeem thee from death,’ KAnva rec. * Kusi?=kost, ‘pod’ (or case). SAyama explains it by ‘Ayudha’ (? weapon, or vessel, sheath), 111 KANDA, 6 ADHYAYA, 2 BRAHMANA, 15. 151 11. She then tore off the second cup, and gave it to the gods,—this was Penance: therewith the gods underwent penance, to wit the Upasads, for the Upasads are penance. 12. She took possession (4-4akh4da)! of Soma by means of (a stick of) khadira wood (Acacia Catechu), whence (the name) Khadira; and because she thereby took possession of him, therefore the sacrificial stake and the wooden sword (sphya) are of khadira wood. She then carried him off while he was under the charge of the A#savaka, wherefore this A#avaka priest was excluded (from drinking Soma). 13. Indra and Agni preserved him for the production of creatures, whence the A&/Avika priest belongs to Indra and Agni. 14. Therefore the consectated keep charge of the king (Soma), ‘lest (the Gandharvas) should carry him off.’ Let him therefore guard him diligently, for verily in whosesoever charge they carry him off, he is excluded (from the Soma).
314. Therefore the consectated keep charge of the king (Soma), ‘lest (the Gandharvas) should carry him off.’ Let him therefore guard him diligently, for verily in whosesoever charge they carry him off, he is excluded (from the Soma). 15. Wherefore the students guard their teacher, his house, and cattle, lest he should be taken from them. Let him therefore guard him (Soma) diligently in that place, for verily in whosesoever charge they carry him off, he is excluded therefrom. By means of him Suparmt redeemed herself from the gods; wherefore they say, ‘He who has sacrificed shares in the world of bliss.’ 1 SAyana takes it in the sense of ‘she swallowed (kh4d),’ but I should feel inclined to refer it to the same verb ‘khid’ (? khad) as ‘Aakhidat’ coming immediately after it. Could P&sini’s Satra VI, 1, 52 refer to this passage? (K4s. V., Benares edition Aikhada; MS. Indian Office Aakhfada.] The Kamva text has the same reading: AkakhAda-Akhidat. 152 SATAPATHA-BRAHMANA. 16. Verily, even in being born, man, by his own self, is born as a debt (owing) to death. And in that he sacrifices, thereby he redeems himself from death, even as Suparzi then redeemed herself from the gods. 17. The gods worshipped with him. Those Gandharva Soma-wardens came after him; and having come up they said, ‘Do ye let us share in the sacrifice, exclude us not from the sacrifice; let there be for us also a share in the sacrifice !’ 18. They said, ‘What will there be for us, then ?’— ‘Even as in yonder world we have been his keepers, so also will we be his keepers here on earth!’ 19. The gods spake, ‘So be it!’ By saying, ‘(Here are) your Soma-wages ...’ he assigns to them the price of the Soma'. They then said unto them, ‘At the third pressing an offering of ghee shall fall to your share, but not one of Soma, for the Somadraught has been taken from you, wherefore ye are not worthy of a Soma-offering!’ And accordingly, when he pours ghee on the hearths by means of fagots?, at the evening libation, that same offering of ghee falls to their share, but not one of Soma. 20. ‘And what they will offer in the fire that will satiate you; hence that which they offer in the fire satiates them. ‘And when they will move about, holding the Soma over each®, that will satiate you;’ hence when they move about, holding the Soma over each (hearth), that satiates them. ' See III, 3, 3, 11. - ? For these oblations poured upon burning bundles of chips and grass held over the several hearth-fires, see IV, 4, 2, 7. * Yad va uparyupari somam bibhrata’ saméarishyanti, K4sva rec. (? holding the Soma close above the dhishzyas). This passage III KANDA, 6 ADHYAYA, 2 BRAHMANA, 23. 153
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.
1SEcoND BrAHMANA. 1. The Dhishzya-hearths‘, forsooth, are no other ' Or, as Sayama takes it, ‘he who is known (as well-conducted) and a repeater (reader) of the Veda.’ * See IV, 3, 4, 19 seq. * Or, ‘that (fire) will not suffer evil’ (Artim na labheta, Sdyaa). ‘ There are altogether eight dhishnyas, two of which, viz. the Agnidhra and the M4rg4ltya, are raised north and south of the back part of the cart-shed (havirdh4na) respectively ; while the other six are raised inside the Sadas along the east side of it, viz. five of them north of the ‘spine,’ belonging (from south to north) to the Hotri, Brahmanakhamsi, Potrz, Nesh/rz, and Akhavaka respectively ; and one south of the spine, exactly south-east of the Udumbara post, for the Maitr&varusa (or Prasdstr?) priest. These six priests, together with the Agnidhra, are called the ‘seven Hotr?s.’ The Agnfdhra and Margalfya have square sheds with four posts erected over them, open on the east side and on the side facing the cart-shed. The Agnidhra hearth is thrown up first, and the M4rgaliya last of all; and the Maitravaruna’s immediately after that of the Hotrt. For ‘the formulas by which they are consecrated, see Vag. S. V, 31, 32. 111 KANDA, 6 ADHYAYA, 2 BRAHMANA, 5. 149 than its (the sacrifice’s) congeners. They have the same marks, and those which have the same marks are congeners; and these, then, are those (corresponding limbs) of its trunk. 2. Now Soma was in heaven, and the gods were here on earth. The gods desired, ‘Would that Soma might come to us; we might sacrifice with him, when come.’ They produced those two illusions, Suparmt and KadrQ?; Suparat, forsooth, was Va& (speech)*, and Kadrf was this (earth). They caused discord between them. 3. They then disputed and said, ‘Which of us shall spy furthest, shall win the other*.,—‘ So be it!’ Kadrf then said, ‘Espy thou!’ 4. Suparai said, ‘On yonder shore of this ocean there stands a white horse at a post, that I see; doest thou also see it ?’—‘I verily do!’ Then said Kadr4, ‘Its tail was just now hanging down; there, now the wind tosses it, that I see.’ 5. Now when Suparat said,‘On yonder shore of this ocean, the ocean, forsooth, is the altar, she thereby meant the altar ; ‘there stands a white horse at a post, the white horse, forsooth, is Agni, and the post means the sacrificial stake. And when Kadrt said, ‘Its tail was just now hanging down; 1 That is, the parts of the body corresponding to one another, as arms, loins, &c. 3 See III, 2, 4,1 seq.; Oldenberg, Zeitsch. d. Deutsch. Morg. Ges. XXXVII, p. 67 seq.; Weber, Ind. Stud. VIII, p. 31. 5 In Taitt. S. VI, 1, 6; K&s&. XXIII, 10, suparai, ‘the wellwinged,’ is identified with the sky. * Lit. ‘she shall win both of us,’ i.e. each saying that the other would win herself. 150 SATAPATHA-BRAHMANA. there, now the wind tosses it, that I see;’ this is nothing else than the rope.
231. 5 In Taitt. S. VI, 1, 6; K&s&. XXIII, 10, suparai, ‘the wellwinged,’ is identified with the sky. * Lit. ‘she shall win both of us,’ i.e. each saying that the other would win herself. 150 SATAPATHA-BRAHMANA. there, now the wind tosses it, that I see;’ this is nothing else than the rope. 6. Supar#t then said, ‘Come, let us now fly thither to know which of us is the winner.’ Kadrd said, ‘Fly thou thither; thou wilt tell us, which of us is the winner.’ 7. Supara#i then flew thither; and it was even as Kadri had said. When she had returned, she (Kadrf) said to her, ‘Hast thou won, or I ?’ —‘Thou!’ she replied. Such is the story. called ‘ Suparmt-K 4drava!.’ 8. Then said Kadrd, ‘Verily I have won thine own self; yonder is Soma in the heaven: fetch him hither for the gods, and thereby redeem thyself from the gods?!’—‘So be it!’ She brought forth the metres; and that G4yatri fetched Soma from heaven. 9. He was enclosed between two golden cups$; sharp-edged they closed together at every twinkling of the eye; and these two, forsooth, were Consecration and Penance. Those Gandharva Soma-wardens watched over him; they are these hearths, these fire-priests. 10. She tore off one of the two cups, and gave it to the gods,—this was Consecration: therewith the gods consecrated themselves. 1 ‘And because these two there disputed, therefore the story called “ Sauparnak4drava” is here told,’ KAava text. It is difficult to see how this statement came to be inserted here, unless it be because of a division in the text,—this paragraph being the nineteen hundreth in the Madhyandina recension. This explanation would not, however, apply to the KAnva text. * «Therewith redeem thee from death,’ KAnva rec. * Kusi?=kost, ‘pod’ (or case). SAyama explains it by ‘Ayudha’ (? weapon, or vessel, sheath), 111 KANDA, 6 ADHYAYA, 2 BRAHMANA, 15. 151 11. She then tore off the second cup, and gave it to the gods,—this was Penance: therewith the gods underwent penance, to wit the Upasads, for the Upasads are penance. 12. She took possession (4-4akh4da)! of Soma by means of (a stick of) khadira wood (Acacia Catechu), whence (the name) Khadira; and because she thereby took possession of him, therefore the sacrificial stake and the wooden sword (sphya) are of khadira wood. She then carried him off while he was under the charge of the A#savaka, wherefore this A#avaka priest was excluded (from drinking Soma). 13. Indra and Agni preserved him for the production of creatures, whence the A&/Avika priest belongs to Indra and Agni. 14. Therefore the consectated keep charge of the king (Soma), ‘lest (the Gandharvas) should carry him off.’ Let him therefore guard him diligently, for verily in whosesoever charge they carry him off, he is excluded (from the Soma).
314. Therefore the consectated keep charge of the king (Soma), ‘lest (the Gandharvas) should carry him off.’ Let him therefore guard him diligently, for verily in whosesoever charge they carry him off, he is excluded (from the Soma). 15. Wherefore the students guard their teacher, his house, and cattle, lest he should be taken from them. Let him therefore guard him (Soma) diligently in that place, for verily in whosesoever charge they carry him off, he is excluded therefrom. By means of him Suparmt redeemed herself from the gods; wherefore they say, ‘He who has sacrificed shares in the world of bliss.’ 1 SAyana takes it in the sense of ‘she swallowed (kh4d),’ but I should feel inclined to refer it to the same verb ‘khid’ (? khad) as ‘Aakhidat’ coming immediately after it. Could P&sini’s Satra VI, 1, 52 refer to this passage? (K4s. V., Benares edition Aikhada; MS. Indian Office Aakhfada.] The Kamva text has the same reading: AkakhAda-Akhidat. 152 SATAPATHA-BRAHMANA. 16. Verily, even in being born, man, by his own self, is born as a debt (owing) to death. And in that he sacrifices, thereby he redeems himself from death, even as Suparzi then redeemed herself from the gods. 17. The gods worshipped with him. Those Gandharva Soma-wardens came after him; and having come up they said, ‘Do ye let us share in the sacrifice, exclude us not from the sacrifice; let there be for us also a share in the sacrifice !’ 18. They said, ‘What will there be for us, then ?’— ‘Even as in yonder world we have been his keepers, so also will we be his keepers here on earth!’ 19. The gods spake, ‘So be it!’ By saying, ‘(Here are) your Soma-wages ...’ he assigns to them the price of the Soma'. They then said unto them, ‘At the third pressing an offering of ghee shall fall to your share, but not one of Soma, for the Somadraught has been taken from you, wherefore ye are not worthy of a Soma-offering!’ And accordingly, when he pours ghee on the hearths by means of fagots?, at the evening libation, that same offering of ghee falls to their share, but not one of Soma. 20. ‘And what they will offer in the fire that will satiate you; hence that which they offer in the fire satiates them. ‘And when they will move about, holding the Soma over each®, that will satiate you;’ hence when they move about, holding the Soma over each (hearth), that satiates them. ' See III, 3, 3, 11. - ? For these oblations poured upon burning bundles of chips and grass held over the several hearth-fires, see IV, 4, 2, 7. * Yad va uparyupari somam bibhrata’ saméarishyanti, K4sva rec. (? holding the Soma close above the dhishzyas). This passage III KANDA, 6 ADHYAYA, 2 BRAHMANA, 23. 153
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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