Fetching
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Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1ours he shall be!’ 4. The gods then went on singing praises, and toiling. They saw this cup of Soma, this Adabhya, and drew it: they seized upon the (three) Somaservices, and possessed themselves of the whole sacrifice, and excluded the Asuras from the sacrifice. 5. They spake, ‘Surely, we have destroyed (adabhd4ma) them ;’ whence (the cup is called) AdAabhya ; —‘they have not destroyed (dabh) us;’ whence also (it is called) Adabhya. And the Adabhya 1 See IV, 1, 1, 2; 6, 1, 1. 3 See part ii, p. 424, note 1. 106 SATAPATHA-BRAHMANA, being speech, this speech is indestructible, whence also it is (called) Ad&bhya; and, verily, in like manner does he who knows this possess himself of the whole sacrifice of his spiteful enemy, and exclude and shut out his spiteful enemy from all participation in the sacrifice. 6. Into the same vessel with which he draws the Amsu'! he pours water from the Nigrabhyas?, and therein puts those Soma-plants® with (Vag. S. VIII, 47),— 7. ‘Thou art taken with a support‘: for Agni I take thee, possessed of the G4yatrt metre!’—the morning-service js of Gayatri nature: he thus possesses himself of the morning-service ;— ‘For Indra I take thee, possessed of the Trish¢ubh metre!’—the midday-service is of Trishéubh nature: he thus possesses himself of the midday-service;—‘For the Visve Devas I take thee, possessed of the Gagati metre!’ —the evening-service is of Gagatt nature: he thus possesses himself of the evening-service ;—' The Anush¢ubh is thy song of praise ;’—whatever is subsequent to the (three) services®, that is of Anushéubh nature: it is thereof he thus possesses * See IV, 6, 1, 3 seq. * That is, the water originally taken from the Praité water, and poured into the (square) Hotyr’s cup (made of Udumbara wood), to be used for moistening the Soma-plants. ® For the Adabhya he puts three Soma-plants into the Hotr7’s cup. * According to Katy. XII, 6, 15, this portion of the formula— the ‘upay4ma,’ or support—is repeated before the formulas of each of the three plants, hence also before ‘For Indra .. .,’ and ‘For the Visve Devak..” 5 Viz. the Ukthyas, Shodasin, &c., in forms of Soma-sacrifice other than the Agnish/oma. XI KANDA, § ADHYAYA, 9 BRAHMAMA, II. 107 — himself. He does not press this (batch of Somaplants) lest he should injure speech (or, the voice of the sacrifice), for the press-stone is a thunderbolt, and the Adabhya is speech. 8. He merely shakes the (cup with the) plants with (V4g. S. VIII, 48), ‘In the flow of the streaming (waters) I waft thee! in the flow of the gurgling I waft thee! in the flow of the jubilant I waft thee! in the flow of the most delightsome I waft thee! in the flow of the most sweet I waft thee!’ These doubtless are the divine waters: he thus bestows sap on him (PragApati, the sacrifice) by means of both the divine and the human waters which there are.
2in the flow of the jubilant I waft thee! in the flow of the most delightsome I waft thee! in the flow of the most sweet I waft thee!’ These doubtless are the divine waters: he thus bestows sap on him (PragApati, the sacrifice) by means of both the divine and the human waters which there are. 9. ‘Thee, the bright, I waft in the bright,— for he indeed wafts the bright one in the bright ;— ‘in the form of the day, in the rays of the sun;’—he thus wafts it both in the form of the day and in the rays of the sun. 10. [Vag. S. VIII, 49] ‘Mightily shineth the towering form of the ball,—for mightily indeed shines that towering form of the ball, to wit, yonder burning (sun) ;—‘the bright one, the leader of the bright one, Soma, the leader of Soma,— he thereby makes that bright (sun) the leader of the bright (Soma), and Soma the leader of the Soma ;—‘ what indestructible, watchful name there is of thine, for that do I take thee;’— for this, to wit, speech, is indeed his (Soma’s) indestructible (ad4bhya), watchful name: it is thus speech he thereby takes for speech. 11. Then, stepping out (from the Havirdhana shed') to (the Ahavantya), he offers with, ‘O 1 It is there that the Soma-plants are kc pt. 108 SATAPATHA-BRAHMANA. Soma, to this thy Soma, hail!’—he thus offers Soma to Soma, and so does not throw speech into the fire’. He breathes over gold?: the meaning of this is the same as there (on the occasion of the Amsu). He gives as many presents (to the priests) as for the Amsu-graha. 12. He then puts the Soma-plants back (on the heap of plants in the Havirdhana) with (Vag. S. VIII, 50), ‘Enter thou gladly Agni’s dear seat, O divine Soma!—Enter thou willingly Indra’s dear seat, O divine Soma!—As our friend enter thou, O divine Soma, the dear seat of the Visve Devas!’ On that former occasion he possessed himself of the (three) Soma services : he now restores them again, and causes them to be no longer used up; and with them thus restored they perform the sacrifice. Sixt ApuyAya. First BRAHMANA. 1. Now, Bhvzgu, the son of Varuza, deemed himself superior to his father Varuma in knowledge ®*. Varuma became aware of this: ‘He deems himself superior to me in knowledge,’ he thought. 2. He said, ‘Go thou eastward, my boy; and 1 Though the Adabhya-graha, that is, the water in which the three Soma-plants are contained, and which alone is offered, has been identified with speech, the wording of the formula is such as to protect (the faculty of) speech from being burned in the fire. * Just as, after the offering of the Amsu-graha, he smelled at (or breathed over) a piece of gold fastened to (? or contained in) the spoon, see IV, 6, 1, 6 seqq. 5 On this legend, see Prof. Weber, Indische Streifen, I, p. 24 seqq., where the scenes here depicted are taken to be reflections of the popular belief of the time as to the punishments awaiting the guilty in a future existence. xI KANDA, 6 ADHYAYA, I BRAHMANA, 4. 109
35 On this legend, see Prof. Weber, Indische Streifen, I, p. 24 seqq., where the scenes here depicted are taken to be reflections of the popular belief of the time as to the punishments awaiting the guilty in a future existence. xI KANDA, 6 ADHYAYA, I BRAHMANA, 4. 109 having seen there what thou shalt see, go thou southwards; and having seen there what thou shalt see, go thou westward; and having seen there what thou shalt see, go thou northward; and having seen there what thou shalt see, go thou toward the northern of those two intermediate quarters in front!, and tell me then what thou shalt see there.’ 3. He then went forth from thence eastward, and lo, men were dismembering men?, hewing off their limbs one by one, and saying, ‘ This to thee, this to me!’ He said, ‘ Horrible! woe is me! men here have dismembered men, hewing off their limbs one by one!’ They replied, ‘Thus, indeed, these dealt with us in yonder world, and so we now deal with them in return.’ He said, ‘Is there no atonement for this?’—‘ Yes, there is,’ they replied.—‘ What is it ?’—‘ Thy father knows.’ 4. He went forth from thence southward, and lo, men were dismembering men, cutting up their limbs one by one, and saying, ‘This to thee, this to me!’ He said, ‘Horrible! woe is me! men here have dismembered men, cutting up their limbs one by one!’ They replied, ‘Thus, indeed, these dealt with us in yonder world, and so we now deal with them in return.’ He said, ‘Is there no atonement for this ?’—‘ Yes, there is, they replied.— ‘What is it ?’—‘ Thy father knows.’ * That is to say, in the north-easterly direction. Prof. Weber seems to take it in the sense of the northern one of the two regions intermediate between the two (regions) first referred to. This, however, makes no sense. 3 T think, with Prof. Delbrtick, Altind. Syntax, p. 404, that the instrumental ‘ purushai’’ stands in lieu of the accusative; this construction being adopted in order to avoid the double accusative and consequent ambiguity. 110 SATAPATHA-BRAHMANA. 5. He went forth from thence westward, and lo, men, sitting still, were being eaten by men, sitting still! He said, ‘Horrible! woe is me! men, sitting still, are eating men, sitting still!’ They replied, ‘Thus, indeed, these have dealt with us in yonder world, and so we now deal with them in return. He said, ‘Is there no atonement for this ?’—‘ Yes, there is,’ they replied.—‘ What is it ?’—‘ Thy father knows.’ 6. He went forth from thence northward, and lo, men, crying aloud, were being eaten by men, crying aloud! He said, ‘Horrible! woe is me! men, crying aloud, here are eating men, crying aloud!’ They replied, ‘ Thus, indeed, these dealt with us in yonder world, and so we now deal with them in return.’ He said, ‘Is there no atonement for this ?’—‘ Yes, there is,’ they replied.—‘ What is it ?’—‘ Thy father knows.’
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.
1ours he shall be!’ 4. The gods then went on singing praises, and toiling. They saw this cup of Soma, this Adabhya, and drew it: they seized upon the (three) Somaservices, and possessed themselves of the whole sacrifice, and excluded the Asuras from the sacrifice. 5. They spake, ‘Surely, we have destroyed (adabhd4ma) them ;’ whence (the cup is called) AdAabhya ; —‘they have not destroyed (dabh) us;’ whence also (it is called) Adabhya. And the Adabhya 1 See IV, 1, 1, 2; 6, 1, 1. 3 See part ii, p. 424, note 1. 106 SATAPATHA-BRAHMANA, being speech, this speech is indestructible, whence also it is (called) Ad&bhya; and, verily, in like manner does he who knows this possess himself of the whole sacrifice of his spiteful enemy, and exclude and shut out his spiteful enemy from all participation in the sacrifice. 6. Into the same vessel with which he draws the Amsu'! he pours water from the Nigrabhyas?, and therein puts those Soma-plants® with (Vag. S. VIII, 47),— 7. ‘Thou art taken with a support‘: for Agni I take thee, possessed of the G4yatrt metre!’—the morning-service js of Gayatri nature: he thus possesses himself of the morning-service ;— ‘For Indra I take thee, possessed of the Trish¢ubh metre!’—the midday-service is of Trishéubh nature: he thus possesses himself of the midday-service;—‘For the Visve Devas I take thee, possessed of the Gagati metre!’ —the evening-service is of Gagatt nature: he thus possesses himself of the evening-service ;—' The Anush¢ubh is thy song of praise ;’—whatever is subsequent to the (three) services®, that is of Anushéubh nature: it is thereof he thus possesses * See IV, 6, 1, 3 seq. * That is, the water originally taken from the Praité water, and poured into the (square) Hotyr’s cup (made of Udumbara wood), to be used for moistening the Soma-plants. ® For the Adabhya he puts three Soma-plants into the Hotr7’s cup. * According to Katy. XII, 6, 15, this portion of the formula— the ‘upay4ma,’ or support—is repeated before the formulas of each of the three plants, hence also before ‘For Indra .. .,’ and ‘For the Visve Devak..” 5 Viz. the Ukthyas, Shodasin, &c., in forms of Soma-sacrifice other than the Agnish/oma. XI KANDA, § ADHYAYA, 9 BRAHMAMA, II. 107 — himself. He does not press this (batch of Somaplants) lest he should injure speech (or, the voice of the sacrifice), for the press-stone is a thunderbolt, and the Adabhya is speech. 8. He merely shakes the (cup with the) plants with (V4g. S. VIII, 48), ‘In the flow of the streaming (waters) I waft thee! in the flow of the gurgling I waft thee! in the flow of the jubilant I waft thee! in the flow of the most delightsome I waft thee! in the flow of the most sweet I waft thee!’ These doubtless are the divine waters: he thus bestows sap on him (PragApati, the sacrifice) by means of both the divine and the human waters which there are.
2in the flow of the jubilant I waft thee! in the flow of the most delightsome I waft thee! in the flow of the most sweet I waft thee!’ These doubtless are the divine waters: he thus bestows sap on him (PragApati, the sacrifice) by means of both the divine and the human waters which there are. 9. ‘Thee, the bright, I waft in the bright,— for he indeed wafts the bright one in the bright ;— ‘in the form of the day, in the rays of the sun;’—he thus wafts it both in the form of the day and in the rays of the sun. 10. [Vag. S. VIII, 49] ‘Mightily shineth the towering form of the ball,—for mightily indeed shines that towering form of the ball, to wit, yonder burning (sun) ;—‘the bright one, the leader of the bright one, Soma, the leader of Soma,— he thereby makes that bright (sun) the leader of the bright (Soma), and Soma the leader of the Soma ;—‘ what indestructible, watchful name there is of thine, for that do I take thee;’— for this, to wit, speech, is indeed his (Soma’s) indestructible (ad4bhya), watchful name: it is thus speech he thereby takes for speech. 11. Then, stepping out (from the Havirdhana shed') to (the Ahavantya), he offers with, ‘O 1 It is there that the Soma-plants are kc pt. 108 SATAPATHA-BRAHMANA. Soma, to this thy Soma, hail!’—he thus offers Soma to Soma, and so does not throw speech into the fire’. He breathes over gold?: the meaning of this is the same as there (on the occasion of the Amsu). He gives as many presents (to the priests) as for the Amsu-graha. 12. He then puts the Soma-plants back (on the heap of plants in the Havirdhana) with (Vag. S. VIII, 50), ‘Enter thou gladly Agni’s dear seat, O divine Soma!—Enter thou willingly Indra’s dear seat, O divine Soma!—As our friend enter thou, O divine Soma, the dear seat of the Visve Devas!’ On that former occasion he possessed himself of the (three) Soma services : he now restores them again, and causes them to be no longer used up; and with them thus restored they perform the sacrifice. Sixt ApuyAya. First BRAHMANA. 1. Now, Bhvzgu, the son of Varuza, deemed himself superior to his father Varuma in knowledge ®*. Varuma became aware of this: ‘He deems himself superior to me in knowledge,’ he thought. 2. He said, ‘Go thou eastward, my boy; and 1 Though the Adabhya-graha, that is, the water in which the three Soma-plants are contained, and which alone is offered, has been identified with speech, the wording of the formula is such as to protect (the faculty of) speech from being burned in the fire. * Just as, after the offering of the Amsu-graha, he smelled at (or breathed over) a piece of gold fastened to (? or contained in) the spoon, see IV, 6, 1, 6 seqq. 5 On this legend, see Prof. Weber, Indische Streifen, I, p. 24 seqq., where the scenes here depicted are taken to be reflections of the popular belief of the time as to the punishments awaiting the guilty in a future existence. xI KANDA, 6 ADHYAYA, I BRAHMANA, 4. 109
35 On this legend, see Prof. Weber, Indische Streifen, I, p. 24 seqq., where the scenes here depicted are taken to be reflections of the popular belief of the time as to the punishments awaiting the guilty in a future existence. xI KANDA, 6 ADHYAYA, I BRAHMANA, 4. 109 having seen there what thou shalt see, go thou southwards; and having seen there what thou shalt see, go thou westward; and having seen there what thou shalt see, go thou northward; and having seen there what thou shalt see, go thou toward the northern of those two intermediate quarters in front!, and tell me then what thou shalt see there.’ 3. He then went forth from thence eastward, and lo, men were dismembering men?, hewing off their limbs one by one, and saying, ‘ This to thee, this to me!’ He said, ‘ Horrible! woe is me! men here have dismembered men, hewing off their limbs one by one!’ They replied, ‘Thus, indeed, these dealt with us in yonder world, and so we now deal with them in return.’ He said, ‘Is there no atonement for this?’—‘ Yes, there is,’ they replied.—‘ What is it ?’—‘ Thy father knows.’ 4. He went forth from thence southward, and lo, men were dismembering men, cutting up their limbs one by one, and saying, ‘This to thee, this to me!’ He said, ‘Horrible! woe is me! men here have dismembered men, cutting up their limbs one by one!’ They replied, ‘Thus, indeed, these dealt with us in yonder world, and so we now deal with them in return.’ He said, ‘Is there no atonement for this ?’—‘ Yes, there is, they replied.— ‘What is it ?’—‘ Thy father knows.’ * That is to say, in the north-easterly direction. Prof. Weber seems to take it in the sense of the northern one of the two regions intermediate between the two (regions) first referred to. This, however, makes no sense. 3 T think, with Prof. Delbrtick, Altind. Syntax, p. 404, that the instrumental ‘ purushai’’ stands in lieu of the accusative; this construction being adopted in order to avoid the double accusative and consequent ambiguity. 110 SATAPATHA-BRAHMANA. 5. He went forth from thence westward, and lo, men, sitting still, were being eaten by men, sitting still! He said, ‘Horrible! woe is me! men, sitting still, are eating men, sitting still!’ They replied, ‘Thus, indeed, these have dealt with us in yonder world, and so we now deal with them in return. He said, ‘Is there no atonement for this ?’—‘ Yes, there is,’ they replied.—‘ What is it ?’—‘ Thy father knows.’ 6. He went forth from thence northward, and lo, men, crying aloud, were being eaten by men, crying aloud! He said, ‘Horrible! woe is me! men, crying aloud, here are eating men, crying aloud!’ They replied, ‘ Thus, indeed, these dealt with us in yonder world, and so we now deal with them in return.’ He said, ‘Is there no atonement for this ?’—‘ Yes, there is,’ they replied.—‘ What is it ?’—‘ Thy father knows.’
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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