Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1And he, the carver, assuredly is one of his (the king’s) jewels: it is for him that he is thereby consecrated, and him he makes his own faithful follower. The sacrificial fee for this (jewel) is a dark-grey bullock: the significance of such a one being the same as at the Trishamyukta *. 10. And on the following day, having brought together gavedhuka (seeds) from the houses of the Keeper of the dice (aksh4v4pa’) and the Huntsman (govikartana ‘), he prepares a gavedhuké pap for Rudra at the house of him who is consecrated. These two, while being two jewels (of the king), he makes one for the purpose of completeness. And as to why he performs.this offering—Rudra is hankering after that (cow) which is killed here in this hall; 1 The meaning ‘tax-gatherer, collector of tithes (or rather, of the sixth part of produce)’ assigned to the term by Sdyama, both here, and on Taitt. S. I, 8, 9, might seem the more natural one, considering the etymology of the term. See, however, the explanation given of it in our Bréhmama I, 1, 2, 17:—‘ Pfishan is bhégadugha (distributor of portions) to the gods, who places with his hands the food before them.’ This clearly is Homer's da:rpés,— Od. I, 141-2: Barpds 8€ ped mivaxas mapéOnrey deipas mavroiov, mapa 8€ ods rider xpioea Kimeda, * See V, 2, 5, 8. 8 «The thrower, or keeper, of the dice,’ according to Sdyama. At V, 4, 4, 6 the verb 4-vap is used of the throwing the dice into the hand of the player; and it is perhaps that function of the keeper of the dice which is meant to be expressed by the term (‘der Zuwerfer der Wiirfel’). * Literally, the cutter up of cows, the (beef-) butcher. But according to Sayama, this official was the constant companion of his master in the chase. 64 SATAPATHA-BRAHMANA. now Rudra is Agni (fire), and the gaming-board being fire, and the dice being its coals, it is him (Rudra) he thereby pleases. And verily whosoever, that knows this thus, performs the R4gasftya, in his house that approved (cow) is killed. And he, the keeper of dice, and the huntsman, are (each of them) assuredly one of his (the king’s) jewels: it is for these two that he is thereby consecrated, and these two he makes his own faithful followers. The sacrificial fee for this (jewel) is a bicoloured bullock— either one with white fore-feet, or a white-tailed one, —a claw-shaped knife, and a dice-board! with a horsehair band?; for that is what belongs to those two *.
2The sacrificial fee for this (jewel) is a bicoloured bullock— either one with white fore-feet, or a white-tailed one, —a claw-shaped knife, and a dice-board! with a horsehair band?; for that is what belongs to those two *. 11. And on the following day he goes to the house of the Courier, and having taken ghee in four ladlings, he offers the ghee to the way, with, ‘May the way graciously accept of the ghee, hail!’ For the courier is to be dispatched, and when dispatched goes on his way: therefore he offers the ghee to the way. And he, the courier, assuredly is one of his (the king’s) jewels: it is for him that he is thereby consecrated, and him he makes his own faithful follower. The sacrificial fee for this (jewel) consists in a skin-covered bow, leathern quivers, and a red turban, for that is what belongs to him. 12. These are the eleven jewels (ratna) he completes; for of eleven syllables consists the Trishtubh, and the Trish/ubh is vigour ; it is for the sake ? Or, a dice-box, as ‘aksh4vapanam’ is explained by some commentaries,—aksh4 upyante «sminn ity akshavapanam aksha(?akshadyfita-)sthan4vapanapatram, Say. * Or, fastened with a hair-chain (romasrag4 prabaddham, SAy.). * That is to say, the knife and the dice-board are the objects those two officials have chiefly to do with. Vv KANDA, 3 ADHYAYA, 2 BRAHMANA, 2. 65 of vigour that he completes the (eleven) jewels. Then as to why he performs the oblations of the Ratnins: it is their king he becomes; it is for them that he thereby is consecrated, and it is them he makes his own faithful followers. 13. And on the following day he goes to the house of a discarded (wife), and prepares a pap for Nirvzti;—a discarded wife is one who has no son. He cooks the pap for Nirvzti of black rice, after splitting the grains with his nails. He offers it with (Vag. S. LX, 35),‘ This, O Nirvzti, is thy share: accept it graciously, hail!’ For a wife that is without a son, is possessed with Nirvzti (destruction, calamity); and whatever of Nirvtti’s nature there is in her, that he thereby propitiates, and thus Nirvzti does not take possession of him while he is consecrated. The fee for this (oblation) consists of a black, decrepit, diseased cow ; for such a one also is possessed with Nirrzti. He says to her (the wife), ‘Let her not dwell this day in my dominion?!’ thus he removes evil from himself. Seconp BRAHMANA. 1. After the ‘jewels’ he offers (a pap) to Soma and Rudra. It is cooked in milk from a white (cow) which has a white calf. And as to why, after the ‘ jewels,’ he offers (a pap) to Soma and Rudra. 2. Now, once upon a time, Svarbh4nu, the Asura, struck the sun with darkness, and stricken with darkness he did not shine*. Soma and Rudra 1 According to the commentary on Katy. Sr. XV, 3, 35 she has to betake herself to a Brahman’s house, where the king has no power. 3 According to Rig-veda V, 40, 5-9 (cf. Sat. Br. IV, 3, 4, 23 (41) F 66 SATAPATHA-BRAHMANA.
3Soma and Rudra 1 According to the commentary on Katy. Sr. XV, 3, 35 she has to betake herself to a Brahman’s house, where the king has no power. 3 According to Rig-veda V, 40, 5-9 (cf. Sat. Br. IV, 3, 4, 23 (41) F 66 SATAPATHA-BRAHMANA. removed that darkness of his; and freed from evil he burns yonder. And in like manner does that (king) thereby enter darkness,—or darkness enters him,— when he puts those unworthy of sacrifice! in contact with the sacrifice; and he does indeed now put those unworthy of sacrifice—either Sidras or whomever else—in contact with the sacrifice. It is Soma and Rudra who remove that darkness of his; and freed from evil he becomes consecrated. And as to why it is cooked in milk from a white (cow) which has a white calf,—darkness is black: that darkness he removes. The sacrificial fee for this (oblation) is a white (cow) which has a white calf. 3. Even he who, while being qualified for fame, is not yet famous, may perform that offering. Now he who is learned (in the Veda), while being qualified for fame, is not famous; and he who is not famous, is covered with darkness: that darkness of his Soma and Rudra thereby remove; and freed from evil he becomes a very light by his prosperity and renown. 4. Thereupon he prepares a pap for Mitra and Brzhaspati% For verily he who departs from the with note) it was Atri who restored the light of the sun. Professor Ludwig (Bohemian Academy of Sciences, Sitzungsber., May, 1885) has tried to prove that solar eclipses (partly available for chronological purposes) are referred to in this and some other passages of the hymns. Compare also Professor Whitney’s remarks thereon, Proceedings of Am. Or. Soc., Oct. 1885, p. xvii. 1 That is, some of those officials of his to whom the ratnahavis were offered; Sdéyaza specifying ‘the Commander of the army and others’ as Sfdras; and the ‘Huntsman and others’ as of whatsoever (low) caste. ® According to the Taittirtya ritualists this double oblation forms part of the diksh4, or initiation ceremony (V, 3, 3,1). See Taitt. S., vol. ii, p. 108. v KANDA, 3 ADHYAYA, 2 BRAHMANA, 7. 67 path of the sacrifice stumbles; and he does indeed depart from the path of the sacrifice, when he puts those unworthy of sacrifice in contact with the sacrifice, and he does indeed now put those unworthy of sacrifice—either Sddras or whomever else—in contact with the sacrifice. And the path of the sacrifice is Mitra and Brvthaspati; for Mitra is the Brahman, and the Brahman is the sacrifice; and Brzhaspati is the Brahman, and the Brahman is the sacrifice. Thus he returns again to the path of the sacrifice ; and as soon as he has returned to the path of the sacrifice he is consecrated : therefore he prepares a pap for Mitra and Brzhaspati.
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.
1And he, the carver, assuredly is one of his (the king’s) jewels: it is for him that he is thereby consecrated, and him he makes his own faithful follower. The sacrificial fee for this (jewel) is a dark-grey bullock: the significance of such a one being the same as at the Trishamyukta *. 10. And on the following day, having brought together gavedhuka (seeds) from the houses of the Keeper of the dice (aksh4v4pa’) and the Huntsman (govikartana ‘), he prepares a gavedhuké pap for Rudra at the house of him who is consecrated. These two, while being two jewels (of the king), he makes one for the purpose of completeness. And as to why he performs.this offering—Rudra is hankering after that (cow) which is killed here in this hall; 1 The meaning ‘tax-gatherer, collector of tithes (or rather, of the sixth part of produce)’ assigned to the term by Sdyama, both here, and on Taitt. S. I, 8, 9, might seem the more natural one, considering the etymology of the term. See, however, the explanation given of it in our Bréhmama I, 1, 2, 17:—‘ Pfishan is bhégadugha (distributor of portions) to the gods, who places with his hands the food before them.’ This clearly is Homer's da:rpés,— Od. I, 141-2: Barpds 8€ ped mivaxas mapéOnrey deipas mavroiov, mapa 8€ ods rider xpioea Kimeda, * See V, 2, 5, 8. 8 «The thrower, or keeper, of the dice,’ according to Sdyama. At V, 4, 4, 6 the verb 4-vap is used of the throwing the dice into the hand of the player; and it is perhaps that function of the keeper of the dice which is meant to be expressed by the term (‘der Zuwerfer der Wiirfel’). * Literally, the cutter up of cows, the (beef-) butcher. But according to Sayama, this official was the constant companion of his master in the chase. 64 SATAPATHA-BRAHMANA. now Rudra is Agni (fire), and the gaming-board being fire, and the dice being its coals, it is him (Rudra) he thereby pleases. And verily whosoever, that knows this thus, performs the R4gasftya, in his house that approved (cow) is killed. And he, the keeper of dice, and the huntsman, are (each of them) assuredly one of his (the king’s) jewels: it is for these two that he is thereby consecrated, and these two he makes his own faithful followers. The sacrificial fee for this (jewel) is a bicoloured bullock— either one with white fore-feet, or a white-tailed one, —a claw-shaped knife, and a dice-board! with a horsehair band?; for that is what belongs to those two *.
2The sacrificial fee for this (jewel) is a bicoloured bullock— either one with white fore-feet, or a white-tailed one, —a claw-shaped knife, and a dice-board! with a horsehair band?; for that is what belongs to those two *. 11. And on the following day he goes to the house of the Courier, and having taken ghee in four ladlings, he offers the ghee to the way, with, ‘May the way graciously accept of the ghee, hail!’ For the courier is to be dispatched, and when dispatched goes on his way: therefore he offers the ghee to the way. And he, the courier, assuredly is one of his (the king’s) jewels: it is for him that he is thereby consecrated, and him he makes his own faithful follower. The sacrificial fee for this (jewel) consists in a skin-covered bow, leathern quivers, and a red turban, for that is what belongs to him. 12. These are the eleven jewels (ratna) he completes; for of eleven syllables consists the Trishtubh, and the Trish/ubh is vigour ; it is for the sake ? Or, a dice-box, as ‘aksh4vapanam’ is explained by some commentaries,—aksh4 upyante «sminn ity akshavapanam aksha(?akshadyfita-)sthan4vapanapatram, Say. * Or, fastened with a hair-chain (romasrag4 prabaddham, SAy.). * That is to say, the knife and the dice-board are the objects those two officials have chiefly to do with. Vv KANDA, 3 ADHYAYA, 2 BRAHMANA, 2. 65 of vigour that he completes the (eleven) jewels. Then as to why he performs the oblations of the Ratnins: it is their king he becomes; it is for them that he thereby is consecrated, and it is them he makes his own faithful followers. 13. And on the following day he goes to the house of a discarded (wife), and prepares a pap for Nirvzti;—a discarded wife is one who has no son. He cooks the pap for Nirvzti of black rice, after splitting the grains with his nails. He offers it with (Vag. S. LX, 35),‘ This, O Nirvzti, is thy share: accept it graciously, hail!’ For a wife that is without a son, is possessed with Nirvzti (destruction, calamity); and whatever of Nirvtti’s nature there is in her, that he thereby propitiates, and thus Nirvzti does not take possession of him while he is consecrated. The fee for this (oblation) consists of a black, decrepit, diseased cow ; for such a one also is possessed with Nirrzti. He says to her (the wife), ‘Let her not dwell this day in my dominion?!’ thus he removes evil from himself. Seconp BRAHMANA. 1. After the ‘jewels’ he offers (a pap) to Soma and Rudra. It is cooked in milk from a white (cow) which has a white calf. And as to why, after the ‘ jewels,’ he offers (a pap) to Soma and Rudra. 2. Now, once upon a time, Svarbh4nu, the Asura, struck the sun with darkness, and stricken with darkness he did not shine*. Soma and Rudra 1 According to the commentary on Katy. Sr. XV, 3, 35 she has to betake herself to a Brahman’s house, where the king has no power. 3 According to Rig-veda V, 40, 5-9 (cf. Sat. Br. IV, 3, 4, 23 (41) F 66 SATAPATHA-BRAHMANA.
3Soma and Rudra 1 According to the commentary on Katy. Sr. XV, 3, 35 she has to betake herself to a Brahman’s house, where the king has no power. 3 According to Rig-veda V, 40, 5-9 (cf. Sat. Br. IV, 3, 4, 23 (41) F 66 SATAPATHA-BRAHMANA. removed that darkness of his; and freed from evil he burns yonder. And in like manner does that (king) thereby enter darkness,—or darkness enters him,— when he puts those unworthy of sacrifice! in contact with the sacrifice; and he does indeed now put those unworthy of sacrifice—either Sidras or whomever else—in contact with the sacrifice. It is Soma and Rudra who remove that darkness of his; and freed from evil he becomes consecrated. And as to why it is cooked in milk from a white (cow) which has a white calf,—darkness is black: that darkness he removes. The sacrificial fee for this (oblation) is a white (cow) which has a white calf. 3. Even he who, while being qualified for fame, is not yet famous, may perform that offering. Now he who is learned (in the Veda), while being qualified for fame, is not famous; and he who is not famous, is covered with darkness: that darkness of his Soma and Rudra thereby remove; and freed from evil he becomes a very light by his prosperity and renown. 4. Thereupon he prepares a pap for Mitra and Brzhaspati% For verily he who departs from the with note) it was Atri who restored the light of the sun. Professor Ludwig (Bohemian Academy of Sciences, Sitzungsber., May, 1885) has tried to prove that solar eclipses (partly available for chronological purposes) are referred to in this and some other passages of the hymns. Compare also Professor Whitney’s remarks thereon, Proceedings of Am. Or. Soc., Oct. 1885, p. xvii. 1 That is, some of those officials of his to whom the ratnahavis were offered; Sdéyaza specifying ‘the Commander of the army and others’ as Sfdras; and the ‘Huntsman and others’ as of whatsoever (low) caste. ® According to the Taittirtya ritualists this double oblation forms part of the diksh4, or initiation ceremony (V, 3, 3,1). See Taitt. S., vol. ii, p. 108. v KANDA, 3 ADHYAYA, 2 BRAHMANA, 7. 67 path of the sacrifice stumbles; and he does indeed depart from the path of the sacrifice, when he puts those unworthy of sacrifice in contact with the sacrifice, and he does indeed now put those unworthy of sacrifice—either Sddras or whomever else—in contact with the sacrifice. And the path of the sacrifice is Mitra and Brvthaspati; for Mitra is the Brahman, and the Brahman is the sacrifice; and Brzhaspati is the Brahman, and the Brahman is the sacrifice. Thus he returns again to the path of the sacrifice ; and as soon as he has returned to the path of the sacrifice he is consecrated : therefore he prepares a pap for Mitra and Brzhaspati.
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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