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126. He then touches the udumbara branch, with, ‘Sustenance thou art: bestow sustenance upon me!’ He thereby takes sustenance (strength) to himself. Those same two round satam4nas are the fee for this ceremony. He gives them to the 1 According to Taitt. Br. I, 7, 9, 6, the king, on returning to the Vedi, is supposed to have ascended to the heavenly world (suvargaloka), from which the charioteer is to be excluded by this expedient, * The Ahavantya of the hall (the so-called ‘hall-door fire’) has been lifted and placed on a cart. * Or, two round (gold) plates, weighing a hundred mina (or berries of Guag4, or Abrus Precatorius, the average weight of which is stated to be 14%, grains Troy). ' Vv KAWDA, 4 ADHYAYA, 4 BRAHMANA, 3. 105 Brahman priest, for the Brahman protects the sacrifice from the south: therefore he gives them to the Brahman. 27. In front of the MaitrAvaruva’s hearth the dish of curds for Mitra and Varuza has been deposited. He draws down to it his (the Sacrificer’s) two arms!, with, ‘I draw you down, the arms of Indra, the doer of mighty deeds.’ Now curds are the essence of cattle: hence it is to the essence of cattle that he thereby brings down his (the Sacrificer’s) arms. And as to its being for Mitra- Varuna, it is because Mitra and Varuma are the two arms. Fourty BrAuMana, 1. He proceeds with the curds for Mitra-Varuma. Whilst the Svish¢akvzt of it remains yet unoffered, they bring a throne-seat for him (the king) ; for truly he who gains a seat in the air, gains a seat above (others) : thus these subjects of his sit below him who is seated above,—that is why they bring him a throne-seat. It is of khadira (acacia catechu) wood, and perforated, and bound with thongs as that of the Bharatas. 2. He places it (on the tiger’s skin), in front of the Maitravaruma’s hearth, with (V4g. S. X, 26), ‘Thou art pleasant, thou art soft-seated!’—he thereby renders it kindly and auspicious. 3. He then spreads a mantle over it, with, ‘ Thou art the womb (seat) of knighthood!’—he thus 1 Whilst this is done, the king stands on the tiger’s skin, and the Adhvaryu hands him his bow and arrows. Thereupon the dish of curds is taken to the uttaravedi to be proceeded with. Katy. Sr. XV, 6, 34-35. 106 SATAPATHA-BRAHMANA. makes it (the king’s throne) the very womb of knighthood. 4. He then makes him sit down on it, with, ‘Seat thee on the pleasant one! seat thee on the soft-seated !’—whereby he says, ‘Seat thyself on the kindly and auspicious (seat) !’—‘Seat thee in the womb of knighthood !’—thus he places him in what is the very womb of knighthood.
24. He then makes him sit down on it, with, ‘Seat thee on the pleasant one! seat thee on the soft-seated !’—whereby he says, ‘Seat thyself on the kindly and auspicious (seat) !’—‘Seat thee in the womb of knighthood !’—thus he places him in what is the very womb of knighthood. 5. Having touched him on the chest, he then mutters (V4g. S. X, 27; Azk S. I, 25, 10), ‘He hath sat down, the upholder of the sacred law,— the king indeed is the upholder of the sacred law, for he is not capable of all and every speech, nor of all and every deed; but that he should speak only what is right, and do what is right, of that he, as well as the Srotriya (the Brahman versed in sacred writ), is capable; for these two are the upholders of the sacred law among men: therefore he says, ‘He hath sat down, the upholder of the sacred law ;’— ‘Varuza, in the home-steads,—the home-steads are the peasants (clans, people): ‘among the peasants’ he means to say ;—‘for supreme rule, he the wise!’—‘for kingship’ he means to say when he says, ‘ for supreme rule, he the wise.’ 6. He then throws the five dice? into his hand, 1 The allusions to the game of dice in the early literature are not sufficiently definite to enable us to form a clear idea as to the manner in which the game was played. Sayaza, on our passage (as on Taitt. S. I, 8, 16), remarks that the dice here used consisted either of gold cowries (shells) or of gold (dice shaped like) Vibhitaka nuts. That the (brown) fruit of the Vibhitaka tree (Terminalia Bellerica)—being of about the size of a nutmeg, nearly round, with five slightly flattened sides—was commonly used for this purpose in early times, we know from the Rig-veda; but we do not know in what manner the dice were marked in those days. Accord- v KANDA, 4 ADHYAYA, 4 BRAHMANA, 6, 107 with (Vag. S. X, 28), ‘Dominant thou art: may these five regions of thine prosper! ’—now that
3Accord- v KANDA, 4 ADHYAYA, 4 BRAHMANA, 6, 107 with (Vag. S. X, 28), ‘Dominant thou art: may these five regions of thine prosper! ’—now that ing to the commentators, the game is played with five dice, four of which are called krzta, whilst the fifth is called kali; and if all the dice fall uniformly (ekaripa)—i.e. with the marked sides either upwards or downwards—then the player wins, and in that case the kali is said to overrule the other dice. In this case the kali would seem to represent the king. Katy. Sr.XV,7, 18-19, however, admits of another mode of playing, by which the kali represents the sagata (tribesman), whilst the king and those that come after him (in the enumeration in paragraphs 15-20) play the krzta, &c. To understand this mode, we have probably to turn to KAandog. Up. IV, 1, 4, where it is said of the saint Raikva, that everything good fell to him, just as the lower dice (or casts) submit to the conquering krita. Here the commentators assign the names krita, treté, dvapara, and kali to different sides of the die, marked respectively with 4, 3, 2, and 1 marks (anka).—In Taitt. Br. I, 7, ro the game at dice, at the Ragasfiya, is referred to as follows :—With, ‘This king has overcome the regions,’ he hands (to the king) five dice ; for these are all the dice: he thereby renders him invincible. They engage (to play) for a dish of rice (odana), for that is (a symbol of) the chief: he thus makes him obtain every prosperity. He addresses them (with the epithets of) ‘far-famed, most prosperous, true king.’ The Commentary and Sftras then supply the following explanations :—The keeper of the dice (aksh4vapa), having (marked off and) raised the gamblingground (by means of the wooden sword), and sprinkled it, throws down more than a hundred—or more than a thousand—gold dice. From them he takes five dice and hands them to the king: these, as representing the five regions, are taken to include all those dice. These explanations, so far from clearing up the doubtful points, seem rather to add to them. It may be noted, however, that in the well-known hymn, Azk S. X, 34, in which the gambler’s state of mind is pictured in very expressive language, the dice of the game are apparently spoken of as tripa#éasa vrata, or ‘ the troop of fiftythree’ (or thrice five, according to Ludwig’s rather improbable conjecture). For other particulars see R. Roth, Zeitsch. d. deutsch. morg. Ges. II, p. 122; A. Weber, Ind. Stud. I, p. 284. According to Goldstticker (s.v. abhishefaniya) this game of dice is intended to symbolize the victory of the present age, or kali-yuga, over the former ages; but the commentator rather takes it as symbolizing the king's dig-vigaya, or victorious sway in every quarter. ' 108 SATAPATHA-BRAHMANWA.
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.
126. He then touches the udumbara branch, with, ‘Sustenance thou art: bestow sustenance upon me!’ He thereby takes sustenance (strength) to himself. Those same two round satam4nas are the fee for this ceremony. He gives them to the 1 According to Taitt. Br. I, 7, 9, 6, the king, on returning to the Vedi, is supposed to have ascended to the heavenly world (suvargaloka), from which the charioteer is to be excluded by this expedient, * The Ahavantya of the hall (the so-called ‘hall-door fire’) has been lifted and placed on a cart. * Or, two round (gold) plates, weighing a hundred mina (or berries of Guag4, or Abrus Precatorius, the average weight of which is stated to be 14%, grains Troy). ' Vv KAWDA, 4 ADHYAYA, 4 BRAHMANA, 3. 105 Brahman priest, for the Brahman protects the sacrifice from the south: therefore he gives them to the Brahman. 27. In front of the MaitrAvaruva’s hearth the dish of curds for Mitra and Varuza has been deposited. He draws down to it his (the Sacrificer’s) two arms!, with, ‘I draw you down, the arms of Indra, the doer of mighty deeds.’ Now curds are the essence of cattle: hence it is to the essence of cattle that he thereby brings down his (the Sacrificer’s) arms. And as to its being for Mitra- Varuna, it is because Mitra and Varuma are the two arms. Fourty BrAuMana, 1. He proceeds with the curds for Mitra-Varuma. Whilst the Svish¢akvzt of it remains yet unoffered, they bring a throne-seat for him (the king) ; for truly he who gains a seat in the air, gains a seat above (others) : thus these subjects of his sit below him who is seated above,—that is why they bring him a throne-seat. It is of khadira (acacia catechu) wood, and perforated, and bound with thongs as that of the Bharatas. 2. He places it (on the tiger’s skin), in front of the Maitravaruma’s hearth, with (V4g. S. X, 26), ‘Thou art pleasant, thou art soft-seated!’—he thereby renders it kindly and auspicious. 3. He then spreads a mantle over it, with, ‘ Thou art the womb (seat) of knighthood!’—he thus 1 Whilst this is done, the king stands on the tiger’s skin, and the Adhvaryu hands him his bow and arrows. Thereupon the dish of curds is taken to the uttaravedi to be proceeded with. Katy. Sr. XV, 6, 34-35. 106 SATAPATHA-BRAHMANA. makes it (the king’s throne) the very womb of knighthood. 4. He then makes him sit down on it, with, ‘Seat thee on the pleasant one! seat thee on the soft-seated !’—whereby he says, ‘Seat thyself on the kindly and auspicious (seat) !’—‘Seat thee in the womb of knighthood !’—thus he places him in what is the very womb of knighthood.
24. He then makes him sit down on it, with, ‘Seat thee on the pleasant one! seat thee on the soft-seated !’—whereby he says, ‘Seat thyself on the kindly and auspicious (seat) !’—‘Seat thee in the womb of knighthood !’—thus he places him in what is the very womb of knighthood. 5. Having touched him on the chest, he then mutters (V4g. S. X, 27; Azk S. I, 25, 10), ‘He hath sat down, the upholder of the sacred law,— the king indeed is the upholder of the sacred law, for he is not capable of all and every speech, nor of all and every deed; but that he should speak only what is right, and do what is right, of that he, as well as the Srotriya (the Brahman versed in sacred writ), is capable; for these two are the upholders of the sacred law among men: therefore he says, ‘He hath sat down, the upholder of the sacred law ;’— ‘Varuza, in the home-steads,—the home-steads are the peasants (clans, people): ‘among the peasants’ he means to say ;—‘for supreme rule, he the wise!’—‘for kingship’ he means to say when he says, ‘ for supreme rule, he the wise.’ 6. He then throws the five dice? into his hand, 1 The allusions to the game of dice in the early literature are not sufficiently definite to enable us to form a clear idea as to the manner in which the game was played. Sayaza, on our passage (as on Taitt. S. I, 8, 16), remarks that the dice here used consisted either of gold cowries (shells) or of gold (dice shaped like) Vibhitaka nuts. That the (brown) fruit of the Vibhitaka tree (Terminalia Bellerica)—being of about the size of a nutmeg, nearly round, with five slightly flattened sides—was commonly used for this purpose in early times, we know from the Rig-veda; but we do not know in what manner the dice were marked in those days. Accord- v KANDA, 4 ADHYAYA, 4 BRAHMANA, 6, 107 with (Vag. S. X, 28), ‘Dominant thou art: may these five regions of thine prosper! ’—now that
3Accord- v KANDA, 4 ADHYAYA, 4 BRAHMANA, 6, 107 with (Vag. S. X, 28), ‘Dominant thou art: may these five regions of thine prosper! ’—now that ing to the commentators, the game is played with five dice, four of which are called krzta, whilst the fifth is called kali; and if all the dice fall uniformly (ekaripa)—i.e. with the marked sides either upwards or downwards—then the player wins, and in that case the kali is said to overrule the other dice. In this case the kali would seem to represent the king. Katy. Sr.XV,7, 18-19, however, admits of another mode of playing, by which the kali represents the sagata (tribesman), whilst the king and those that come after him (in the enumeration in paragraphs 15-20) play the krzta, &c. To understand this mode, we have probably to turn to KAandog. Up. IV, 1, 4, where it is said of the saint Raikva, that everything good fell to him, just as the lower dice (or casts) submit to the conquering krita. Here the commentators assign the names krita, treté, dvapara, and kali to different sides of the die, marked respectively with 4, 3, 2, and 1 marks (anka).—In Taitt. Br. I, 7, ro the game at dice, at the Ragasfiya, is referred to as follows :—With, ‘This king has overcome the regions,’ he hands (to the king) five dice ; for these are all the dice: he thereby renders him invincible. They engage (to play) for a dish of rice (odana), for that is (a symbol of) the chief: he thus makes him obtain every prosperity. He addresses them (with the epithets of) ‘far-famed, most prosperous, true king.’ The Commentary and Sftras then supply the following explanations :—The keeper of the dice (aksh4vapa), having (marked off and) raised the gamblingground (by means of the wooden sword), and sprinkled it, throws down more than a hundred—or more than a thousand—gold dice. From them he takes five dice and hands them to the king: these, as representing the five regions, are taken to include all those dice. These explanations, so far from clearing up the doubtful points, seem rather to add to them. It may be noted, however, that in the well-known hymn, Azk S. X, 34, in which the gambler’s state of mind is pictured in very expressive language, the dice of the game are apparently spoken of as tripa#éasa vrata, or ‘ the troop of fiftythree’ (or thrice five, according to Ludwig’s rather improbable conjecture). For other particulars see R. Roth, Zeitsch. d. deutsch. morg. Ges. II, p. 122; A. Weber, Ind. Stud. I, p. 284. According to Goldstticker (s.v. abhishefaniya) this game of dice is intended to symbolize the victory of the present age, or kali-yuga, over the former ages; but the commentator rather takes it as symbolizing the king's dig-vigaya, or victorious sway in every quarter. ' 108 SATAPATHA-BRAHMANWA.
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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