Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
12. From his eyes his fiery spirit flowed, and became that grey (smoke-coloured) animal, the hegoat; and what (flowed) from his eyelashes became wheat, and what (flowed) from his tears became the kuvala-fruit *. (faru) to Aditi and an oblation of curds to Mitra and Varuna. No mention is made of the Agnishomiya he-goat usually offered on the day preceding the Soma-pressing, the first bull offered to Indra probably taking its place on this occasion, whilst the bull to Indra Vayodhas would seem to take the place of the sacrifice of a barren cow (to Mitra and Varuza) which usually takes place at the end of a Soma-sacrifice. In an interesting variation (Sautr4mana-yagfa), described in Sankh. Sr. X1V, 12-13, and performed as a real (Agnish/oma) Soma-sacrifice, the final animal sacrifice indeed is that of a barren cow to Indra Sutraman; only two other victims—a reddish he-goat to the Asvins and a ewe to Sarasvati— being mentioned. 1 «Exposed (liable) to witching,’ Delbriick, Altindische Syntax, p. 401. ‘Virya’ (virile power) is constantly used to explain ‘ indriya,’ 8 The words ‘kuvala, badara, and karkandhu’ are the names of three varieties of the jujube, or fruits of Zizyphus Jujuba, for a description of which see the comm. on Katy. Sr. XIX, 17 seqq. According to Stewart and Brandis’ Forest Flora of North-West and Central India (p. 87), ‘ this species varies exceedingly, in the shape and size of the fruits, the shape and tomentum of the leaves, and general habit ;’ ‘the Zizyphi of North India want more investigation on the spot.’... ‘Lakh is produced on this tree in Sindh, the Panjab, and Central India. The bark is used as dye-stuff; the root is a febrifuge in native pharmacy. A gum exudes from the trunk; and in Kangra a wild silkworm lives on the tree, the silk of which was much employed formerly to tie the barrel to the stock of the matchlock. But the tree is mainly cultivated for its fruit, XII KANDA, 7 ADHYAYA, I BRAHMANA, 9. 215 3. From his nostrils his vital power flowed, and became that animal, the ram; and what (flowed) from the phlegm became the Indra-grain, and what moisture there was that became the badara-fruit'. 4. From his mouth his strength flowed, it became that animal, the bull; and what foam there was became barley, and what moisture there was became the karkandhu-fruit 1. 5. From his ear his glory flowed, and became the one-hoofed animals, the horse, mule, and ass. 6. From the breasts his bright (vital) sap flowed, and became milk, the light of cattle; from the heart in his breast his courage flowed, and became the talon-slaying eagle, the king of birds. 7. From his navel his life-breath flowed, and became lead,—not iron, nor silver; from his seed his form flowed, and became gold; from his generative organ his essence flowed, and became parisrut (raw fiery liquor); from his hips his fire flowed, and became surd (matured liquor), the essence of food.
2From his navel his life-breath flowed, and became lead,—not iron, nor silver; from his seed his form flowed, and became gold; from his generative organ his essence flowed, and became parisrut (raw fiery liquor); from his hips his fire flowed, and became surd (matured liquor), the essence of food. 8. From his urine his vigour flowed, and became the wolf, the impetuous rush of wild beasts; from the contents of his intestines his fury flowed, and became the tiger, the king of wild beasts; from his blood his might flowed, and became the lion, the ruler of wild beasts. g. From his hair his thought flowed, and became millet ; from his skin his honour flowed, and became the asvattha tree (ficus religiosa) ; from his flesh his force flowed, and became the udumbara tree (ficus glomerata) ; from his bones his sweet drink flowed, which is more or less globose on the wild and commoner sorts, and ovoid or oblong on the cultivated and improved kinds.’ 1 See note 3 on preceding page. 216 SATAPATHA-BRAHMAMSA. and became the nyagrodha tree (ficus indica); from his marrow his drink, the Soma-juice, flowed, and became rice: in this way his energies, or vital powers, went from him. 10. Now at that time he (Indra) had to do with NamuéAi, the Asura. Namué4i bethought him, ‘He has been undone once for all; I will seize upon his energy, his vital power, his Soma-drink, his food.’ By (taking) that Surd-liquor of his he seized upon his energy, or vital power, his Soma-drink, his food. He lay there dissolved. The gods gathered around him, and said, ‘ Verily, he was the best of us; evil has befallen him: let us heal him!’ 11, They said to the two Asvins, ‘Ye are Brahman physicians: heal ye this one!’ They replied, ‘Let there be a guerdon for us!’ They spake, ‘That he-goat there shall be your guerdon. They said, ‘So be it!’ and hence the smoke-coloured (he-goat) is sacred to the two Asvins. 12. They (the gods) said to Sarasvatt, ‘Verily, thou art healing medicine: heal thou this one!’ She replied, ‘Let there be a guerdon for me!’ They spake, ‘ That ram there shall be thy guerdon!’ She said, ‘So be it!’ and therefore the ram is sacred to Sarasvatt. 13. They then spake, ‘Verily, there is even now as much in him (Indra) as that bull: that one shall belong to him himself’ They said, ‘So be it!’ and therefore the bull is sacred to Indra. 14. The two Asvins and Sarasvatt, having taken the energy, or vital power, from NamuéAi, restored them to him (Indra), and saved him from evil ‘Truly, we have saved him from evil so as to be well-saved (sutrata),’ they thought, and this became x11 KANDA, 7 ADHYAYA, 2 BRAHMANA, 4. 217 the Sautramamt: and this is the (saving) nature of the Sautramas#t—it saves the self from death, and repels evil for whosoever thus knows that (saving) nature of the Sautrdmami. There are (for this sacrifice) thirty-three Dakshiz4s (presents to priests), for thirty-three were the gods who healed him: whence they say, ‘Dakshizds are healing medicine.’
3There are (for this sacrifice) thirty-three Dakshiz4s (presents to priests), for thirty-three were the gods who healed him: whence they say, ‘Dakshizds are healing medicine.’ SEconpD BRAHMANA. 1. Verily, his fiery spirit, his energy, or vital power, depart from him whom Soma purges either upwards or downwards. 2. As to this they say, ‘Truly, the Soma-juice is the Brahmaza’s food; and, indeed, it is not owing to Soma when a Braéhmaza vomits Soma; and he who vomits Soma is one who, whilst being fit to (gain) prosperity, does not gain prosperity, and who, whilst being fit to (gain) cattle, does not gain cattle}, for Soma is cattle.’ 3. Let him seize for sacrifice that grey (he-goat) of the Asvins, the ram of Sarasvati, and the bull of Indra; for the Asvins are the physicians of the gods, and it is by them that he heals this (Sacrificer) ; and Sarasvatt is healing medicine, and it is with her help that he prepares medicine for him; and Indra is energy (indriya), or vital power, and it is with his help that he bestows energy, or vital power, on this (Sacrificer). 4. The two Asvins, indeed, are the eyesight, * According to K&ty. XIX, 1, 4, the Sautramant may also be performed by one who finds himself in the unfortunate position here referred to; as also (acc. to ib. 3) by a king who has been deprived of his kingdom. 218 SATAPATHA-BRAHMANA. fiery spirit; and inasmuch as there is (a victim) sacred to the Asvins, he (the priest) bestows eyesight, fiery spirit, on this (Sacrificer). And the ear also (he thereby bestows on him), for one and the same are the eye and the ear. 5. Sarasvati is the breath, vital power; and inasmuch as there is (a victim) sacred to Sarasvati, he bestows breath, vital power, on this (Sacrificer). And the off-breathing also (he thereby bestows on him), for one and the same are the breath (of the mouth) and the off-breathing. 6. Indra is speech, strength; and inasmuch as there is (a victim) sacred to Indra, he bestows speech, strength, on this (Sacrificer) ; ‘and mind also, for one and the same are speech and mind. 7. ‘He-goats are sacred to the Asvins, ewes to Sarasvatt, and cows (and bulls) to Indra,’ they say : if these animals are sacrificed, he, by means of those deities, gains those (three) animals. 8. There is a mare with a foal': the one-hoofed (animal), glory, he thereby secures (for the Sacrificer?). There are hairs of wild beasts*, for the purpose of securing the wild beasts ;—there are hairs of wolf : vigour, the impetuous rush of wild beasts, he thereby secures ;—there are hairs of tiger: courage, the sway of wild beasts, he thereby secures ;—there are hairs 1 According to XII, 9, 2, 11, a milch cow with her calf are given as dakshind for the two paps offered to Aditi, whilst a mare and foal, according to XII, 7, 2, 21, are the fee for the offering of the three victims; though Katy4yana, it is true, makes no mention of this dakshiza.
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.
12. From his eyes his fiery spirit flowed, and became that grey (smoke-coloured) animal, the hegoat; and what (flowed) from his eyelashes became wheat, and what (flowed) from his tears became the kuvala-fruit *. (faru) to Aditi and an oblation of curds to Mitra and Varuna. No mention is made of the Agnishomiya he-goat usually offered on the day preceding the Soma-pressing, the first bull offered to Indra probably taking its place on this occasion, whilst the bull to Indra Vayodhas would seem to take the place of the sacrifice of a barren cow (to Mitra and Varuza) which usually takes place at the end of a Soma-sacrifice. In an interesting variation (Sautr4mana-yagfa), described in Sankh. Sr. X1V, 12-13, and performed as a real (Agnish/oma) Soma-sacrifice, the final animal sacrifice indeed is that of a barren cow to Indra Sutraman; only two other victims—a reddish he-goat to the Asvins and a ewe to Sarasvati— being mentioned. 1 «Exposed (liable) to witching,’ Delbriick, Altindische Syntax, p. 401. ‘Virya’ (virile power) is constantly used to explain ‘ indriya,’ 8 The words ‘kuvala, badara, and karkandhu’ are the names of three varieties of the jujube, or fruits of Zizyphus Jujuba, for a description of which see the comm. on Katy. Sr. XIX, 17 seqq. According to Stewart and Brandis’ Forest Flora of North-West and Central India (p. 87), ‘ this species varies exceedingly, in the shape and size of the fruits, the shape and tomentum of the leaves, and general habit ;’ ‘the Zizyphi of North India want more investigation on the spot.’... ‘Lakh is produced on this tree in Sindh, the Panjab, and Central India. The bark is used as dye-stuff; the root is a febrifuge in native pharmacy. A gum exudes from the trunk; and in Kangra a wild silkworm lives on the tree, the silk of which was much employed formerly to tie the barrel to the stock of the matchlock. But the tree is mainly cultivated for its fruit, XII KANDA, 7 ADHYAYA, I BRAHMANA, 9. 215 3. From his nostrils his vital power flowed, and became that animal, the ram; and what (flowed) from the phlegm became the Indra-grain, and what moisture there was that became the badara-fruit'. 4. From his mouth his strength flowed, it became that animal, the bull; and what foam there was became barley, and what moisture there was became the karkandhu-fruit 1. 5. From his ear his glory flowed, and became the one-hoofed animals, the horse, mule, and ass. 6. From the breasts his bright (vital) sap flowed, and became milk, the light of cattle; from the heart in his breast his courage flowed, and became the talon-slaying eagle, the king of birds. 7. From his navel his life-breath flowed, and became lead,—not iron, nor silver; from his seed his form flowed, and became gold; from his generative organ his essence flowed, and became parisrut (raw fiery liquor); from his hips his fire flowed, and became surd (matured liquor), the essence of food.
2From his navel his life-breath flowed, and became lead,—not iron, nor silver; from his seed his form flowed, and became gold; from his generative organ his essence flowed, and became parisrut (raw fiery liquor); from his hips his fire flowed, and became surd (matured liquor), the essence of food. 8. From his urine his vigour flowed, and became the wolf, the impetuous rush of wild beasts; from the contents of his intestines his fury flowed, and became the tiger, the king of wild beasts; from his blood his might flowed, and became the lion, the ruler of wild beasts. g. From his hair his thought flowed, and became millet ; from his skin his honour flowed, and became the asvattha tree (ficus religiosa) ; from his flesh his force flowed, and became the udumbara tree (ficus glomerata) ; from his bones his sweet drink flowed, which is more or less globose on the wild and commoner sorts, and ovoid or oblong on the cultivated and improved kinds.’ 1 See note 3 on preceding page. 216 SATAPATHA-BRAHMAMSA. and became the nyagrodha tree (ficus indica); from his marrow his drink, the Soma-juice, flowed, and became rice: in this way his energies, or vital powers, went from him. 10. Now at that time he (Indra) had to do with NamuéAi, the Asura. Namué4i bethought him, ‘He has been undone once for all; I will seize upon his energy, his vital power, his Soma-drink, his food.’ By (taking) that Surd-liquor of his he seized upon his energy, or vital power, his Soma-drink, his food. He lay there dissolved. The gods gathered around him, and said, ‘ Verily, he was the best of us; evil has befallen him: let us heal him!’ 11, They said to the two Asvins, ‘Ye are Brahman physicians: heal ye this one!’ They replied, ‘Let there be a guerdon for us!’ They spake, ‘That he-goat there shall be your guerdon. They said, ‘So be it!’ and hence the smoke-coloured (he-goat) is sacred to the two Asvins. 12. They (the gods) said to Sarasvatt, ‘Verily, thou art healing medicine: heal thou this one!’ She replied, ‘Let there be a guerdon for me!’ They spake, ‘ That ram there shall be thy guerdon!’ She said, ‘So be it!’ and therefore the ram is sacred to Sarasvatt. 13. They then spake, ‘Verily, there is even now as much in him (Indra) as that bull: that one shall belong to him himself’ They said, ‘So be it!’ and therefore the bull is sacred to Indra. 14. The two Asvins and Sarasvatt, having taken the energy, or vital power, from NamuéAi, restored them to him (Indra), and saved him from evil ‘Truly, we have saved him from evil so as to be well-saved (sutrata),’ they thought, and this became x11 KANDA, 7 ADHYAYA, 2 BRAHMANA, 4. 217 the Sautramamt: and this is the (saving) nature of the Sautramas#t—it saves the self from death, and repels evil for whosoever thus knows that (saving) nature of the Sautrdmami. There are (for this sacrifice) thirty-three Dakshiz4s (presents to priests), for thirty-three were the gods who healed him: whence they say, ‘Dakshizds are healing medicine.’
3There are (for this sacrifice) thirty-three Dakshiz4s (presents to priests), for thirty-three were the gods who healed him: whence they say, ‘Dakshizds are healing medicine.’ SEconpD BRAHMANA. 1. Verily, his fiery spirit, his energy, or vital power, depart from him whom Soma purges either upwards or downwards. 2. As to this they say, ‘Truly, the Soma-juice is the Brahmaza’s food; and, indeed, it is not owing to Soma when a Braéhmaza vomits Soma; and he who vomits Soma is one who, whilst being fit to (gain) prosperity, does not gain prosperity, and who, whilst being fit to (gain) cattle, does not gain cattle}, for Soma is cattle.’ 3. Let him seize for sacrifice that grey (he-goat) of the Asvins, the ram of Sarasvati, and the bull of Indra; for the Asvins are the physicians of the gods, and it is by them that he heals this (Sacrificer) ; and Sarasvatt is healing medicine, and it is with her help that he prepares medicine for him; and Indra is energy (indriya), or vital power, and it is with his help that he bestows energy, or vital power, on this (Sacrificer). 4. The two Asvins, indeed, are the eyesight, * According to K&ty. XIX, 1, 4, the Sautramant may also be performed by one who finds himself in the unfortunate position here referred to; as also (acc. to ib. 3) by a king who has been deprived of his kingdom. 218 SATAPATHA-BRAHMANA. fiery spirit; and inasmuch as there is (a victim) sacred to the Asvins, he (the priest) bestows eyesight, fiery spirit, on this (Sacrificer). And the ear also (he thereby bestows on him), for one and the same are the eye and the ear. 5. Sarasvati is the breath, vital power; and inasmuch as there is (a victim) sacred to Sarasvati, he bestows breath, vital power, on this (Sacrificer). And the off-breathing also (he thereby bestows on him), for one and the same are the breath (of the mouth) and the off-breathing. 6. Indra is speech, strength; and inasmuch as there is (a victim) sacred to Indra, he bestows speech, strength, on this (Sacrificer) ; ‘and mind also, for one and the same are speech and mind. 7. ‘He-goats are sacred to the Asvins, ewes to Sarasvatt, and cows (and bulls) to Indra,’ they say : if these animals are sacrificed, he, by means of those deities, gains those (three) animals. 8. There is a mare with a foal': the one-hoofed (animal), glory, he thereby secures (for the Sacrificer?). There are hairs of wild beasts*, for the purpose of securing the wild beasts ;—there are hairs of wolf : vigour, the impetuous rush of wild beasts, he thereby secures ;—there are hairs of tiger: courage, the sway of wild beasts, he thereby secures ;—there are hairs 1 According to XII, 9, 2, 11, a milch cow with her calf are given as dakshind for the two paps offered to Aditi, whilst a mare and foal, according to XII, 7, 2, 21, are the fee for the offering of the three victims; though Katy4yana, it is true, makes no mention of this dakshiza.
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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