Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1And copper (or bronze) is neither iron nor gold; and those mordacious ones (snakes) are neither worms nor non-worms. And as to its being copper,—reddish Lohfyasa, literally, ‘ red metal,’ apparently either copper, or an alloy of copper and some other metal.—The eunuch is sitting in the Sadas. Vv KANDA, 4 ADHYAYA, I BRAHMANA, 9. QI to be sure are mordacious ones: therefore (he throws it in the face) of a long-haired man. 3. He then makes him ascend the regions, with (Vag. S. X, 10-14), ‘Ascend thou the East! May the GA4yatri (metre) protect thee, the Rathantara-sd4man, the threefold stoma, the spring season, the Priesthood, that precious treasure!’ 4. ‘Ascend thou the South! May the Trishéubh protect thee, the Brzhat-sAdman, the fifteenfold stoma, the summer season, the Knighthood, that precious treasure!’ 5. ‘Ascend thou the West! May the Gagatt protect thee, the Vairdpa-siman, the seventeenfold stoma, the rainy season, the Peasantry, that precious treasure!’ 6. ‘Ascend thou the North! May the Anvush¢éubh protect thee, the Vairfga-sdman, the twenty-onefold stoma, the autumn season, fruit, that precious treasure!’ 7. ‘Ascend thou the upper region! May the Pankti protect thee, the Sakvara and Raivatasamans, the thrice-ninefold and the three and thirtyfold stomas, the winter and dewy season, spiritual lustre, that precious treasure!’ 8. And as to why he makes him ascend the quarters,—that is a form of the seasons: it is the seasons, the year, that he thereby makes him ascend ; and having ascended the seasons, the year, he is high, high above everything here, and everything here is below him. 9. On the hind part of the tiger’s skin! a piece of ' This was spread out in front of the Maitrévaruza’s hearth, see Vv, 3 5» 3- 92 SATAPATHA-BRAHMANA, lead is laid down. He kicks it off with his foot, with (Vag. S. X, 14), ‘Kicked off is Namué&i’s head!’ Now there was once an Asura, Namuéi by name. Indra knocked him down, and trod with his foot upon him. And in that he, thus trodden upon, bulged out, that (is the origin of) a rupture. He tore off his head with his foot, and therefrom sprang a goblin (Rakshas). That one kept calling out to him, ‘Whither art thou going? Where wilt thou rid thyself of me ?’ 10. He beat it off with (a disk of) lead: hence lead is soft; for it has lost its spring, as it beat off (the goblin) with all its might. Hence also, while being like gold, it is not worth anything ; for it has lost its spring, as it beat off (the goblin) with all its might. And so, indeed, he (Indra) thereby beat off the fiends, the Rakshas; and in like manner this one (the king) thereby beats off the fiends, the Rakshas.
2Hence also, while being like gold, it is not worth anything ; for it has lost its spring, as it beat off (the goblin) with all its might. And so, indeed, he (Indra) thereby beat off the fiends, the Rakshas; and in like manner this one (the king) thereby beats off the fiends, the Rakshas. 11. He then makes him step upon the tiger's skin, with (V4g. S. X, 15), ‘Thou art Soma’s beauty ;’—For because when Soma flowed through Indra, he (Indra) thereupon became a tiger, and therefore he is Soma’s beauty: this is why he says, ‘ Thou art Soma’s beauty ;’'—‘ May my beauty be like unto thine!’—The tiger's beauty he thereby bestows upon him: therefore he says, ‘May my beauty be like unto thine!’ 12. Below (the king’s foot) he throws a (small) gold plate, with, ‘Save (him) from death! ’—Gold is immortal life: he thus takes his stand on immortal life. 13. Then there is (another) gold plate, perforated either with a hundred, or with nine, holes. If with v KANDA, 4 ADHYAYA, I BRAHMANA, 16. 93 a hundred holes,——man here lives up to a hundred (years), and has a hundred energies, a hundred powers; therefore it is perforated with a hundred holes. And if with nine holes,—there are in man those nine vital airs: therefore it is perforated with nine holes. 14. That (gold plate) he lays upon his head, with, ‘Might thou art, victory thou art, immortality thouart!’ Gold being immortal life, he thus lays immortal life into him. And as to why there are gold plates on both sides,—gold being immortal life—he thus encloses him on both sides with immortal life: this is why there are gold plates on both sides. 15. He then lifts up his arms, with (Vag. S. X, 161), ‘Golden-bodied, ye two lords rise like the sun: mount ye the chariot, O Mitra and Varuma, and thence behold Aditi and Diti’ Mitra and Varuza verily are the two arms, and the chariot (-seat) is the man: therefore he says, ‘Mount ye the chariot, O Mitra and Varuza!’—‘ thence behold Aditi and Diti!’ By this he means to say, ‘See ye your own (property) and that of others!’ 16. Let him not lift up (the king’s arms) with that one, but let him rather lift them up with, ‘Thou art Mitra, thou art Varuza;’ for Mitra- Varuma are the two arms, and by his arms the Raganya belongs to Mitra and Varuza: let him therefore lift up his arms with, ‘Thou art Mitra, thou art.Varuza.’ 1 In Ak S. V, 62, 8 the verse runs as follows:—At the glow of the dawn, at the rising of the sun, ye, O Mitra and Varuza, mount your golden-formed, iron-pillared chariot; thence ye behold Aditi and Diti (? the boundless space and the bounded). , 94 SATAPATHA-BRAHMANA, 17. And as to why he anoints him (standing) with upstretched arms ;—those arms in truth are the R4ganya’s power, and power also is that collected essence of the waters wherewith he now anoints him: ‘ Lest that power, the collected essence of the waters, weigh down (paralyze) this power of mine, the arms,’ thus he thinks, and therefore he anoints him (standing) with upstretched arms.
3SECOND BRAHMANA. 1. He (the king) is anointed (sprinkled) whilst standing with his face turned towards the east. A Brahman—either the Adhvaryu, or he who is his (the king’s) court chaplain—sprinkles him in front, from behind ;— 2. With (Vag. S. X, 17), ‘With Soma’s glory I sprinkle thee,—‘with vigour’ he thereby says ;— ‘With Agni’s glow.. .1,—‘with vigour’ he thereby says;—‘ With Sdrya’s splendour... ,—‘with vigour’ he thereby says;—‘With Indra’s energy ...,—‘with vigour’ he thereby says ;—‘ Be thou the chieftain of chiefs!’—‘ be thou the supreme king of kings’ he thereby says;—‘ Guard (him)? against darts !’—darts meaning arrows, it is past murder by arrows that he thus guides him: therefore he says, ‘ guard him against darts!’ 3. [V4g. S. X, 18] ‘Quicken him, O gods, to 1 While the preceding formula is used by the priest, the present and two succeeding ones (each with the words ‘...I sprinkle thee; guard him against darts!’) are pronounced by the other three persons specified in V, 3, 5, 12-14, each sprinkling the king with the water in his respective vessel. * Mahidhara explains: ‘O Soma, protect him, the Sacrificer, in overcoming the enemy’s missiles.’ v KANDA, 4 ADHYAYA, 2 BRAHMAMNA, 4. 95 be unrivalled !’—he thereby says, ‘ Quicken him, O gods, so as to be without an enemy ;'—‘ For great chiefdom, for great lordship! ’—in this there is nothing obscure;—‘ For man-rule!’—‘for the ruling of men’ he thereby says ;—‘For Indra’s lordly sway! ’—‘ for power’ he means to say, when he says, ‘for Indra’s lordly sway!’—‘Him, the son of such and such (a man), the son of such and such (a woman),—whatever be his parentage regarding that he says this ;—‘of such and such a people ’—that is to say, of the people whose king he is ;—‘ This man, O ye (people), is your king, Somais the king of us Brahmans! ’—he thereby causes everything here to be food for him (the king); the Brahman alone he excepts: therefore the Brahman is not to be fed upon, for he has Soma for his king}. 4. He (the king) then rubs the sprinkled water
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 copper (or bronze) is neither iron nor gold; and those mordacious ones (snakes) are neither worms nor non-worms. And as to its being copper,—reddish Lohfyasa, literally, ‘ red metal,’ apparently either copper, or an alloy of copper and some other metal.—The eunuch is sitting in the Sadas. Vv KANDA, 4 ADHYAYA, I BRAHMANA, 9. QI to be sure are mordacious ones: therefore (he throws it in the face) of a long-haired man. 3. He then makes him ascend the regions, with (Vag. S. X, 10-14), ‘Ascend thou the East! May the GA4yatri (metre) protect thee, the Rathantara-sd4man, the threefold stoma, the spring season, the Priesthood, that precious treasure!’ 4. ‘Ascend thou the South! May the Trishéubh protect thee, the Brzhat-sAdman, the fifteenfold stoma, the summer season, the Knighthood, that precious treasure!’ 5. ‘Ascend thou the West! May the Gagatt protect thee, the Vairdpa-siman, the seventeenfold stoma, the rainy season, the Peasantry, that precious treasure!’ 6. ‘Ascend thou the North! May the Anvush¢éubh protect thee, the Vairfga-sdman, the twenty-onefold stoma, the autumn season, fruit, that precious treasure!’ 7. ‘Ascend thou the upper region! May the Pankti protect thee, the Sakvara and Raivatasamans, the thrice-ninefold and the three and thirtyfold stomas, the winter and dewy season, spiritual lustre, that precious treasure!’ 8. And as to why he makes him ascend the quarters,—that is a form of the seasons: it is the seasons, the year, that he thereby makes him ascend ; and having ascended the seasons, the year, he is high, high above everything here, and everything here is below him. 9. On the hind part of the tiger’s skin! a piece of ' This was spread out in front of the Maitrévaruza’s hearth, see Vv, 3 5» 3- 92 SATAPATHA-BRAHMANA, lead is laid down. He kicks it off with his foot, with (Vag. S. X, 14), ‘Kicked off is Namué&i’s head!’ Now there was once an Asura, Namuéi by name. Indra knocked him down, and trod with his foot upon him. And in that he, thus trodden upon, bulged out, that (is the origin of) a rupture. He tore off his head with his foot, and therefrom sprang a goblin (Rakshas). That one kept calling out to him, ‘Whither art thou going? Where wilt thou rid thyself of me ?’ 10. He beat it off with (a disk of) lead: hence lead is soft; for it has lost its spring, as it beat off (the goblin) with all its might. Hence also, while being like gold, it is not worth anything ; for it has lost its spring, as it beat off (the goblin) with all its might. And so, indeed, he (Indra) thereby beat off the fiends, the Rakshas; and in like manner this one (the king) thereby beats off the fiends, the Rakshas.
2Hence also, while being like gold, it is not worth anything ; for it has lost its spring, as it beat off (the goblin) with all its might. And so, indeed, he (Indra) thereby beat off the fiends, the Rakshas; and in like manner this one (the king) thereby beats off the fiends, the Rakshas. 11. He then makes him step upon the tiger's skin, with (V4g. S. X, 15), ‘Thou art Soma’s beauty ;’—For because when Soma flowed through Indra, he (Indra) thereupon became a tiger, and therefore he is Soma’s beauty: this is why he says, ‘ Thou art Soma’s beauty ;’'—‘ May my beauty be like unto thine!’—The tiger's beauty he thereby bestows upon him: therefore he says, ‘May my beauty be like unto thine!’ 12. Below (the king’s foot) he throws a (small) gold plate, with, ‘Save (him) from death! ’—Gold is immortal life: he thus takes his stand on immortal life. 13. Then there is (another) gold plate, perforated either with a hundred, or with nine, holes. If with v KANDA, 4 ADHYAYA, I BRAHMANA, 16. 93 a hundred holes,——man here lives up to a hundred (years), and has a hundred energies, a hundred powers; therefore it is perforated with a hundred holes. And if with nine holes,—there are in man those nine vital airs: therefore it is perforated with nine holes. 14. That (gold plate) he lays upon his head, with, ‘Might thou art, victory thou art, immortality thouart!’ Gold being immortal life, he thus lays immortal life into him. And as to why there are gold plates on both sides,—gold being immortal life—he thus encloses him on both sides with immortal life: this is why there are gold plates on both sides. 15. He then lifts up his arms, with (Vag. S. X, 161), ‘Golden-bodied, ye two lords rise like the sun: mount ye the chariot, O Mitra and Varuma, and thence behold Aditi and Diti’ Mitra and Varuza verily are the two arms, and the chariot (-seat) is the man: therefore he says, ‘Mount ye the chariot, O Mitra and Varuza!’—‘ thence behold Aditi and Diti!’ By this he means to say, ‘See ye your own (property) and that of others!’ 16. Let him not lift up (the king’s arms) with that one, but let him rather lift them up with, ‘Thou art Mitra, thou art Varuza;’ for Mitra- Varuma are the two arms, and by his arms the Raganya belongs to Mitra and Varuza: let him therefore lift up his arms with, ‘Thou art Mitra, thou art.Varuza.’ 1 In Ak S. V, 62, 8 the verse runs as follows:—At the glow of the dawn, at the rising of the sun, ye, O Mitra and Varuza, mount your golden-formed, iron-pillared chariot; thence ye behold Aditi and Diti (? the boundless space and the bounded). , 94 SATAPATHA-BRAHMANA, 17. And as to why he anoints him (standing) with upstretched arms ;—those arms in truth are the R4ganya’s power, and power also is that collected essence of the waters wherewith he now anoints him: ‘ Lest that power, the collected essence of the waters, weigh down (paralyze) this power of mine, the arms,’ thus he thinks, and therefore he anoints him (standing) with upstretched arms.
3SECOND BRAHMANA. 1. He (the king) is anointed (sprinkled) whilst standing with his face turned towards the east. A Brahman—either the Adhvaryu, or he who is his (the king’s) court chaplain—sprinkles him in front, from behind ;— 2. With (Vag. S. X, 17), ‘With Soma’s glory I sprinkle thee,—‘with vigour’ he thereby says ;— ‘With Agni’s glow.. .1,—‘with vigour’ he thereby says;—‘ With Sdrya’s splendour... ,—‘with vigour’ he thereby says;—‘With Indra’s energy ...,—‘with vigour’ he thereby says ;—‘ Be thou the chieftain of chiefs!’—‘ be thou the supreme king of kings’ he thereby says;—‘ Guard (him)? against darts !’—darts meaning arrows, it is past murder by arrows that he thus guides him: therefore he says, ‘ guard him against darts!’ 3. [V4g. S. X, 18] ‘Quicken him, O gods, to 1 While the preceding formula is used by the priest, the present and two succeeding ones (each with the words ‘...I sprinkle thee; guard him against darts!’) are pronounced by the other three persons specified in V, 3, 5, 12-14, each sprinkling the king with the water in his respective vessel. * Mahidhara explains: ‘O Soma, protect him, the Sacrificer, in overcoming the enemy’s missiles.’ v KANDA, 4 ADHYAYA, 2 BRAHMAMNA, 4. 95 be unrivalled !’—he thereby says, ‘ Quicken him, O gods, so as to be without an enemy ;'—‘ For great chiefdom, for great lordship! ’—in this there is nothing obscure;—‘ For man-rule!’—‘for the ruling of men’ he thereby says ;—‘For Indra’s lordly sway! ’—‘ for power’ he means to say, when he says, ‘for Indra’s lordly sway!’—‘Him, the son of such and such (a man), the son of such and such (a woman),—whatever be his parentage regarding that he says this ;—‘of such and such a people ’—that is to say, of the people whose king he is ;—‘ This man, O ye (people), is your king, Somais the king of us Brahmans! ’—he thereby causes everything here to be food for him (the king); the Brahman alone he excepts: therefore the Brahman is not to be fed upon, for he has Soma for his king}. 4. He (the king) then rubs the sprinkled water
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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