Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1for he, Soma, is indeed the most excellent bolt', therefore he says, ‘by the most excellent bolt ;— ‘the (cult) rich in food and sweetness and drink, whereby he means to say, ‘the (cult) rich in sap.’ 6. Thereupon he restrains speech. For once on a time, the gods, while performing sacrifice, were afraid of an attack from the Asura- Rakshas. They said, ‘Let us sacrifice in a low voice, let us restrain speech!’ They sacrificed (with formulas muttered) in a low voice and restrained speech. 7. He then fetches the NigrabhyAs (waters), and makes him (the sacrificer) mutter over them ?, ‘Ye are the Nigr4bhyAs, heard bythe gods; satisfy me, satisfy my mind, satisfy my speech, satisfy my breath, satisfy mine eye, satisfy mine ear, satisfy my soul, satisfy mine offspring, satisfy my flocks, satisfy my followers, let not my followers thirst!’ For water is sap, and over it he invokes this blessing, ‘Satisfy ye my whole self, satisfy my offspring, satisfy my followers, let not my followers thirst!’ Now that UpAmsusavana (stone), forsooth, is in reality Aditya Vivasvant (the sun), it is the pervading vital air (vydna) of this (sacrifice). 8. Thereon he metes out (the Soma). For in pressing him they slay him, they slay him by means of that. (stone); thus® he rises from hence, thus he 1 It is doubtful what ‘pavi’ may mean here. It seems to mean originally a metallic mounting, especially of a shaft. The commentators explain it by ‘thunderbolt.’ * The sacrificer holds the Hotrz’s cup with the Nigrabhy4’ to his breast. * Viz. by being placed upon the stone, which is identical with the sun (?); but cf. III, 8, 2, 27. 111 KANDA, 9 ADIIYAYA, 4 BRAUMANA, II. 241 lives. And because he metes him out, therefore there is a measure,—both the measure among men}, and what other measure there is. 9. He metes out with (Vag. S. VI, 32), ‘Thee for Indra, with the Vasus, with the Rudras!’ For Indra is the deity of the sacrifice: therefore he says, ‘Thee for Indra;’ and by saying ‘with the Vasus, with the Rudras,’ he assigns a share, along with (or after) Indra, to the Vasus and the Rudras. —‘ Thee for Indra, with the Adityas!’ whereby he assigns a share to the Adityas along with Indra. —‘ Thee for Indra, the slayer of foes!’ a foe is an enemy: ‘Thee for Indra, the slayer of enemies, he means tosay. This is his (Indra’s) special share : as there is a special share for a chief, so is this his special share apart from the (other) gods. to. ‘Thee for the Soma-bearing falcon!’ this he metes out for Gayatri Thee for Agni, the bestower of growth of wealth!’ Now Agni is Gayatri: he metes this out for Gé4yatrt. And since Gayatri, as a falcon, fetched Soma from heaven, therefore she is (called) the Soma-bearing falcon: for that prowess of hers he metes out (for her) a second portion.
2And since Gayatri, as a falcon, fetched Soma from heaven, therefore she is (called) the Soma-bearing falcon: for that prowess of hers he metes out (for her) a second portion. 11. Now as to why he metes out five times?,—the sacrifice is of the same measure as the year, and there are five seasons in the year: he takes possession of it in five (divisions) ; hence he metes out five times. 1 Tasm4d v iyam manushyeshu matra yat kaush/4o yat kumbhi yeyam ka 4a manushyeshu matra. K4zva text. 3 According to Taitt. S. VI, 4, 4 he metes out five times with the above texts, and five times silently. [26] R 242 SATAPATHA-BRAHMANA. 12. He touches it with (V4g. S. VI, 33), ‘What light of thine there is in the heavens, O Soma, what on earth, and what in the wide air, therewith make wide room for this sacrificer, for his prosperity: speak thou for the giver!’ Now when he (Soma) first became sacrificial food for the gods, he thought within himself, ‘I must not become sacrificial food for the gods with my whole self!’ Accordingly he deposited those three bodies of his in these worlds. 13. The gods then were victorious. -They obtained those bodies by means of this same (formula), and he became entirely the sacrificial food of the gods. And in like manner does this (priest) now thereby obtain those bodies of his, and he (Soma) becomes entirely the food of the gods: this is why he thus touches it. 14. He then pours Nigrabhya water on it. Now the waters, forsooth, slew Vvztra and by virtue of that prowess of theirs they now flow. Wherefore nothing whatsoever can check them when they flow; for they followed their own free will, thinking, ‘To whom, forsooth, should we submit (or stop), we by whom Vritra was slain!’ Now all this (universe), whatsoever there is, had submitted! to Indra, even he that blows yonder. 15. Indra spake, ‘ Verily, all this (universe), whatsoever there is, has submitted unto me: submit ye also to me!’—They said, ‘What shall be our (reward) then ?’—‘ The first draught of king Soma shall be yours !’—‘ So be it!’ thus they submitted to ? The K&amva MS. has twice ‘tatsth4na,’as Ait. Br. VI, 5, and twice ‘ tasthana ;’ cf. Weber, Ind. Stud. IX, p. 295. III KANDA, 9 ADHYAYA, 4 BRAHMANA, 18. 243 him ; and they having submitted, he drew (ni-grabh) them to his breast; and because he thus drew them to his breast, therefore they are called Nigrabhy4s. And in like manner does this sacrificer now draw them to his breast: and this is their first draught of king Soma, in that he pours Nigrabhya water thereon.
3And in like manner does this sacrificer now draw them to his breast: and this is their first draught of king Soma, in that he pours Nigrabhya water thereon. 16. He pours it with (V4g. S. VI, 34), ‘Ye are grateful, the subduers of Vvrztra;’—the waters indeed are propitious: therefore he says, ‘Ye are grateful ;’ and ‘the subduers of Vvitra’ he says because they did slay V7ztra;—‘the beneficent wives of the immortal (Soma);’ for the waters are immortal ;—' Ye goddesses, lead this sacrifice to the gods!’ there is nothing obscure in this ;— ‘Invited, drink ye of Soma!’ Thus invited they drink the first draught of king Soma. 17. Being about to beat (the Soma with the pressing-stone), let him think in his mind of him he hates: ‘Herewith I strike N. N., not thee!’ Now whosoever kills a human Brahman here, he, forsooth, is deemed guilty\—how much more so he who strikes him (Soma), for Soma is a god. But they do kill him when they press him ;—they kill him with that (stone): thus he rises from thence, thus he lives; and thus no guilt is incurred. But if he hate no one, he may even think of a straw, and thus no guilt is incurred. 18. He beats with (V4g. S. VI, 35), ‘Fear not, tremble not!’ whereby he means to say, ‘ Be not afraid, do not tremble, it is N. N. I strike, not thee!’ —‘Take thou strength!’ whereby he means to say, ‘Take sap!’—‘Both ye bowls, that are 1 ¢Parikakshate’ ought rather to mean ‘they despise him.’ R 2 244 SATAPATHA-BRAHMANA. firm, remain firm, take strength!’—‘ Surely, it is those two (pressing-)boards that are thereby meant,’ so say some ;—what, then, if one were to break those two boards!? But, forsooth, it is these two, heaven and earth, that tremble for fear of that raised thunderbolt (the stone): hereby now he propitiates it for those two, heaven and earth ; and thus propitiated it does not injure them. By ‘Take strength!’ he means to say, ‘Take sap!’—‘ The evil is slain, not Soma!’ he thereby slays every evil of his. 19. Thrice he presses’, thrice he gathers together, ! That is to say, in that case the formula would prove to have been a failure. According to the Taitt. Kalpas., quoted to Taitt. S. I, 4, 1 (p. 590), he presses the skin down upon the two press-boards while muttering this formula. The K4mva text argues somewhat differently,—ime evaitat phalake 4hur iti haika 4hus tad u kim Adriyeta yad athaite bhidyey4tam eveme haiva dy4v4prithivyav etasmid vagrad udyatat samregete,—‘ Some say those two boards are thereby meant; but who would care if they should get broken ; for it is rather those two, heaven and earth,’ &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.
1for he, Soma, is indeed the most excellent bolt', therefore he says, ‘by the most excellent bolt ;— ‘the (cult) rich in food and sweetness and drink, whereby he means to say, ‘the (cult) rich in sap.’ 6. Thereupon he restrains speech. For once on a time, the gods, while performing sacrifice, were afraid of an attack from the Asura- Rakshas. They said, ‘Let us sacrifice in a low voice, let us restrain speech!’ They sacrificed (with formulas muttered) in a low voice and restrained speech. 7. He then fetches the NigrabhyAs (waters), and makes him (the sacrificer) mutter over them ?, ‘Ye are the Nigr4bhyAs, heard bythe gods; satisfy me, satisfy my mind, satisfy my speech, satisfy my breath, satisfy mine eye, satisfy mine ear, satisfy my soul, satisfy mine offspring, satisfy my flocks, satisfy my followers, let not my followers thirst!’ For water is sap, and over it he invokes this blessing, ‘Satisfy ye my whole self, satisfy my offspring, satisfy my followers, let not my followers thirst!’ Now that UpAmsusavana (stone), forsooth, is in reality Aditya Vivasvant (the sun), it is the pervading vital air (vydna) of this (sacrifice). 8. Thereon he metes out (the Soma). For in pressing him they slay him, they slay him by means of that. (stone); thus® he rises from hence, thus he 1 It is doubtful what ‘pavi’ may mean here. It seems to mean originally a metallic mounting, especially of a shaft. The commentators explain it by ‘thunderbolt.’ * The sacrificer holds the Hotrz’s cup with the Nigrabhy4’ to his breast. * Viz. by being placed upon the stone, which is identical with the sun (?); but cf. III, 8, 2, 27. 111 KANDA, 9 ADIIYAYA, 4 BRAUMANA, II. 241 lives. And because he metes him out, therefore there is a measure,—both the measure among men}, and what other measure there is. 9. He metes out with (Vag. S. VI, 32), ‘Thee for Indra, with the Vasus, with the Rudras!’ For Indra is the deity of the sacrifice: therefore he says, ‘Thee for Indra;’ and by saying ‘with the Vasus, with the Rudras,’ he assigns a share, along with (or after) Indra, to the Vasus and the Rudras. —‘ Thee for Indra, with the Adityas!’ whereby he assigns a share to the Adityas along with Indra. —‘ Thee for Indra, the slayer of foes!’ a foe is an enemy: ‘Thee for Indra, the slayer of enemies, he means tosay. This is his (Indra’s) special share : as there is a special share for a chief, so is this his special share apart from the (other) gods. to. ‘Thee for the Soma-bearing falcon!’ this he metes out for Gayatri Thee for Agni, the bestower of growth of wealth!’ Now Agni is Gayatri: he metes this out for Gé4yatrt. And since Gayatri, as a falcon, fetched Soma from heaven, therefore she is (called) the Soma-bearing falcon: for that prowess of hers he metes out (for her) a second portion.
2And since Gayatri, as a falcon, fetched Soma from heaven, therefore she is (called) the Soma-bearing falcon: for that prowess of hers he metes out (for her) a second portion. 11. Now as to why he metes out five times?,—the sacrifice is of the same measure as the year, and there are five seasons in the year: he takes possession of it in five (divisions) ; hence he metes out five times. 1 Tasm4d v iyam manushyeshu matra yat kaush/4o yat kumbhi yeyam ka 4a manushyeshu matra. K4zva text. 3 According to Taitt. S. VI, 4, 4 he metes out five times with the above texts, and five times silently. [26] R 242 SATAPATHA-BRAHMANA. 12. He touches it with (V4g. S. VI, 33), ‘What light of thine there is in the heavens, O Soma, what on earth, and what in the wide air, therewith make wide room for this sacrificer, for his prosperity: speak thou for the giver!’ Now when he (Soma) first became sacrificial food for the gods, he thought within himself, ‘I must not become sacrificial food for the gods with my whole self!’ Accordingly he deposited those three bodies of his in these worlds. 13. The gods then were victorious. -They obtained those bodies by means of this same (formula), and he became entirely the sacrificial food of the gods. And in like manner does this (priest) now thereby obtain those bodies of his, and he (Soma) becomes entirely the food of the gods: this is why he thus touches it. 14. He then pours Nigrabhya water on it. Now the waters, forsooth, slew Vvztra and by virtue of that prowess of theirs they now flow. Wherefore nothing whatsoever can check them when they flow; for they followed their own free will, thinking, ‘To whom, forsooth, should we submit (or stop), we by whom Vritra was slain!’ Now all this (universe), whatsoever there is, had submitted! to Indra, even he that blows yonder. 15. Indra spake, ‘ Verily, all this (universe), whatsoever there is, has submitted unto me: submit ye also to me!’—They said, ‘What shall be our (reward) then ?’—‘ The first draught of king Soma shall be yours !’—‘ So be it!’ thus they submitted to ? The K&amva MS. has twice ‘tatsth4na,’as Ait. Br. VI, 5, and twice ‘ tasthana ;’ cf. Weber, Ind. Stud. IX, p. 295. III KANDA, 9 ADHYAYA, 4 BRAHMANA, 18. 243 him ; and they having submitted, he drew (ni-grabh) them to his breast; and because he thus drew them to his breast, therefore they are called Nigrabhy4s. And in like manner does this sacrificer now draw them to his breast: and this is their first draught of king Soma, in that he pours Nigrabhya water thereon.
3And in like manner does this sacrificer now draw them to his breast: and this is their first draught of king Soma, in that he pours Nigrabhya water thereon. 16. He pours it with (V4g. S. VI, 34), ‘Ye are grateful, the subduers of Vvrztra;’—the waters indeed are propitious: therefore he says, ‘Ye are grateful ;’ and ‘the subduers of Vvitra’ he says because they did slay V7ztra;—‘the beneficent wives of the immortal (Soma);’ for the waters are immortal ;—' Ye goddesses, lead this sacrifice to the gods!’ there is nothing obscure in this ;— ‘Invited, drink ye of Soma!’ Thus invited they drink the first draught of king Soma. 17. Being about to beat (the Soma with the pressing-stone), let him think in his mind of him he hates: ‘Herewith I strike N. N., not thee!’ Now whosoever kills a human Brahman here, he, forsooth, is deemed guilty\—how much more so he who strikes him (Soma), for Soma is a god. But they do kill him when they press him ;—they kill him with that (stone): thus he rises from thence, thus he lives; and thus no guilt is incurred. But if he hate no one, he may even think of a straw, and thus no guilt is incurred. 18. He beats with (V4g. S. VI, 35), ‘Fear not, tremble not!’ whereby he means to say, ‘ Be not afraid, do not tremble, it is N. N. I strike, not thee!’ —‘Take thou strength!’ whereby he means to say, ‘Take sap!’—‘Both ye bowls, that are 1 ¢Parikakshate’ ought rather to mean ‘they despise him.’ R 2 244 SATAPATHA-BRAHMANA. firm, remain firm, take strength!’—‘ Surely, it is those two (pressing-)boards that are thereby meant,’ so say some ;—what, then, if one were to break those two boards!? But, forsooth, it is these two, heaven and earth, that tremble for fear of that raised thunderbolt (the stone): hereby now he propitiates it for those two, heaven and earth ; and thus propitiated it does not injure them. By ‘Take strength!’ he means to say, ‘Take sap!’—‘ The evil is slain, not Soma!’ he thereby slays every evil of his. 19. Thrice he presses’, thrice he gathers together, ! That is to say, in that case the formula would prove to have been a failure. According to the Taitt. Kalpas., quoted to Taitt. S. I, 4, 1 (p. 590), he presses the skin down upon the two press-boards while muttering this formula. The K4mva text argues somewhat differently,—ime evaitat phalake 4hur iti haika 4hus tad u kim Adriyeta yad athaite bhidyey4tam eveme haiva dy4v4prithivyav etasmid vagrad udyatat samregete,—‘ Some say those two boards are thereby meant; but who would care if they should get broken ; for it is rather those two, heaven and earth,’ &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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