Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1* Or, perhaps, he (the Sacrificer) secures for himself; but see paragraph 15, ‘asmai avarunddhe.’ * Hairs of a wolf, tiger, aud lion are put into the cups of spirituous liquor from which libations are made. XII KANDA, 7 ADHYAYA, 2 BRAHMANA, I2. 219 of lion: might, the rule of wild beasts, he thereby secures. 9. There are grains of rice and grains of millet, grains of wheat and kuvala jujubes, Indra-grain and badara jujubes, grains of barley and karkandhu jujubes, malted rice and barley': both cultivated and wild-grain food he thereby secures; and by means of both kinds of food he duly lays energy and vital power into his own self. 10. With lead he buys* the malted rice, with (sheep’s) wool the malted barley, with thread the (fried) rice-grain,—that lead is a form of both iron and gold, and the Sautrdmamt is both an ish/ioffering and an animal sacrifice, so that he thereby secures both of these. 11. With wool and thread * he buys,—this, to wit, wool and thread, is women’s work; and work, indeed, means energy, or vital power, and this latter is extinct in women: he thus secures (for the Sacrificer) that energy, or vital power, which is extinct in women. 12. Here now, other Adhvaryus buy the malted rice with lead from a eunuch, saying, ‘ That is that‘; for the eunuch is neither woman nor man, and the ' That is, rice and barley grain that has germinated, and subsequently become dry. * As on the occasion of the purchase of Soma-plants (part ii, p- 63 seq.), the bargain is effected near the antafp4tya-peg at the back of the Vedi, where an ox-hide is spread for the purpose ; the Adhvaryu asking the seller, ‘ Seller of Sur and Soma, hast thou Sur4 and Soma for sale ?’ * Thus ‘ firz4-sfitram’ is to be resolved, according to Katy. XIX, 1, 18; the wool being used for buying malted barley, and the thread for buying fried rice. * That is, one is the same as the other. 220 SATAPATHA-BRAHMANA. Sautraémazt is neither an ishd¢i-offering nor an animal sacrifice. But let him not do so, for the Sautramamt is both an ish¢i and an animal sacrifice, and the eunuch is something unsuccessful among men: they who do this thus place failure into the very mouth (opening) of the sacrifice. Let him rather buy them from a vendor of Soma, for the Sautramazi is Soma: he thus puts a form of Soma into the very mouth of the sacrifice so as to secure the sacrifice.
2Let him rather buy them from a vendor of Soma, for the Sautramazi is Soma: he thus puts a form of Soma into the very mouth of the sacrifice so as to secure the sacrifice. 13. There is a pot (kumbhf) perforated with a hundred holes', for in many ways did that (Soma) flow out of (Indra); and a hundred-sized also, indeed, is the sacrifice : it is the sacrifice he thereby secures. There is a bowl (sata *): it is the real (or good) thing (sat) he thereby secures. There is a dish (4apya) for him to secure food. There is a filter, for they cleanse him, (the Sacrificer, by this offering), There is a tail (-whisk) for turning away evil. There is gold for him to secure form (or colour); it weighs a hundred (grains), for man has a life of a hundred (years) and a hundred energies: life, and energy, vital power, he thus lays into his own self. 14. There is an asvattha (ficus religiosa) vessel : honour he thereby secures. There is an udumbara (ficus glomerata) one: force he thereby secures. There is a nyagrodha (ficus indica) one: sweet drink he thereby secures. There are (earthen) pots (sthalt): the food of the earth he thereby secures. 15. There are supernumerary * (vessels) of palasa 1 For the use of this pot, see note on XIL 8, 1, 8. * See XIL, 8, 3, 14. 15. 5 At III, 7, 2, 1. 2, I would also now translate ‘upasaya’ by ‘supernumerary’ or ‘ additional’:—there are eleven stakes, and a twelfth, rough-hewn, supernumerary one, &c. x11 KANDA, 7 ADHYAYA, 2 BRAHMANA, 18. 221 wood: the paldsa (butea frondosa) is the Brahman (holy writ, holiness, the priesthood): it is by the Brahman that he gains the heavenly world. There are two feathers of a talon-slaying (bird) ': courage, the sway of birds, he thereby secures. There are thirty-six of these (objects), for the Bvzhatt consists of thirty-six syllables, and cattle are related to the Brshatt: by means of the Bvzhatt he thus secures cattle for him. 16. As to this they say, ‘The victims have one set of deities, and the cakes another set of deities: this is an improper performance?; how does it become right and proper?’ To Indra belongs the last of the victims, and to Indra the first of the cakes; and Indra, indeed, is energy (indriya), or vital power: through (Indra’s) energy he thus confers on him energy, or vital power; and through (Indra’s) energy he secures energy, or vital power. 17. There is a cake to Savitvz for him to become impelled by Savitvz; and one to Varuna, for it is Varuza that seizes him who is seized by evil: through Varuza he thus delivers him from Varuza's power ;—it is the final (cake): he thus delivers him finally from Varuma’s noose. 18, Indra’s (cake) is one on eleven potsherds, in order that he may secure (Indra’s) energy, or vital ’ For the use of the two feathers of an eagle, see XII, 7, 3, 22.
318, Indra’s (cake) is one on eleven potsherds, in order that he may secure (Indra’s) energy, or vital ’ For the use of the two feathers of an eagle, see XII, 7, 3, 22. * The rule (as laid down in III, 8, 3, 1) is that the Pasu-purodasa, or animal cakes, offered after the animal portions, should belong to the same deities to whom the victims are sacred. On the present occasion this is, however, not the case; for while the three sacrificial animals of the main performance belong to the Asvins, to Sarasvati and Indra, the three cakes are offered to Indra, Savitr?, and Varuna respectively. 222 SATAPATHA-BRAHMANA. power; for the Trishéubh consists of eleven syllables, and the Trish¢ubh is energy, or vital power. 19. Savitvz’s (cake) is one on twelve potsherds, for there are twelve months in the year, and the year means constantly existing food: from the year he thus secures for him food. 20. Varuma’s (cake) is one on ten potsherds, for the Virdg consists of ten syllables, and Varuma is Virag (the widely ruling), the lord of food: through Varuva he thus secures food for him. Inthe middle (of the sacrifice) they proceed with (the offering of ) these cakes, for the centre means their (mother’s) womb: he thus causes them to be produced from their own (mother’s) womb. 21. A mare with a foal is the sacrificial fee, for such a (mare) produces both the horse and the mule, and the Sautramazt is both an ish¢i-offering and an animal sacrifice: thus it is so in order that he may secure both of these. THIRD BRAHMANA. 1. By means of the Suré-liquor Namu4i, the Asura, carried off Indra’s (source of) strength, the essence of food, the Soma-drink. He (Indra) hasted up to the Asvins and Sarasvatt, crying, ‘I have sworn to NamuAi, saying, “I will slay thee neither by day nor by night, neither with staff nor with bow, neither with the palm of my hand nor with the fist, neither with the dry nor with the moist !” and yet has he taken these things from me : seek ye to bring me back these things!’ 2. They spake, ‘ Let us have a share therein, and we will bring them back to thee.—‘ These things x11 KANDA, 7 ADHYAYA, 3 BRAHMANA, 5. 223 (shall be) in common to us,’ he said, ‘bring them back, then!’ 3. The Asvins and Sarasvatt then poured out foam of water (to serve) as a thunderbolt, saying, ‘It is neither dry nor moist ;’ and, when the night was clearing up, and the sun had not yet risen, Indra, thinking, ‘It is neither by day nor by night,’ therewith struck off the head of Namu4i, the Asura.
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.
1* Or, perhaps, he (the Sacrificer) secures for himself; but see paragraph 15, ‘asmai avarunddhe.’ * Hairs of a wolf, tiger, aud lion are put into the cups of spirituous liquor from which libations are made. XII KANDA, 7 ADHYAYA, 2 BRAHMANA, I2. 219 of lion: might, the rule of wild beasts, he thereby secures. 9. There are grains of rice and grains of millet, grains of wheat and kuvala jujubes, Indra-grain and badara jujubes, grains of barley and karkandhu jujubes, malted rice and barley': both cultivated and wild-grain food he thereby secures; and by means of both kinds of food he duly lays energy and vital power into his own self. 10. With lead he buys* the malted rice, with (sheep’s) wool the malted barley, with thread the (fried) rice-grain,—that lead is a form of both iron and gold, and the Sautrdmamt is both an ish/ioffering and an animal sacrifice, so that he thereby secures both of these. 11. With wool and thread * he buys,—this, to wit, wool and thread, is women’s work; and work, indeed, means energy, or vital power, and this latter is extinct in women: he thus secures (for the Sacrificer) that energy, or vital power, which is extinct in women. 12. Here now, other Adhvaryus buy the malted rice with lead from a eunuch, saying, ‘ That is that‘; for the eunuch is neither woman nor man, and the ' That is, rice and barley grain that has germinated, and subsequently become dry. * As on the occasion of the purchase of Soma-plants (part ii, p- 63 seq.), the bargain is effected near the antafp4tya-peg at the back of the Vedi, where an ox-hide is spread for the purpose ; the Adhvaryu asking the seller, ‘ Seller of Sur and Soma, hast thou Sur4 and Soma for sale ?’ * Thus ‘ firz4-sfitram’ is to be resolved, according to Katy. XIX, 1, 18; the wool being used for buying malted barley, and the thread for buying fried rice. * That is, one is the same as the other. 220 SATAPATHA-BRAHMANA. Sautraémazt is neither an ishd¢i-offering nor an animal sacrifice. But let him not do so, for the Sautramamt is both an ish¢i and an animal sacrifice, and the eunuch is something unsuccessful among men: they who do this thus place failure into the very mouth (opening) of the sacrifice. Let him rather buy them from a vendor of Soma, for the Sautramazi is Soma: he thus puts a form of Soma into the very mouth of the sacrifice so as to secure the sacrifice.
2Let him rather buy them from a vendor of Soma, for the Sautramazi is Soma: he thus puts a form of Soma into the very mouth of the sacrifice so as to secure the sacrifice. 13. There is a pot (kumbhf) perforated with a hundred holes', for in many ways did that (Soma) flow out of (Indra); and a hundred-sized also, indeed, is the sacrifice : it is the sacrifice he thereby secures. There is a bowl (sata *): it is the real (or good) thing (sat) he thereby secures. There is a dish (4apya) for him to secure food. There is a filter, for they cleanse him, (the Sacrificer, by this offering), There is a tail (-whisk) for turning away evil. There is gold for him to secure form (or colour); it weighs a hundred (grains), for man has a life of a hundred (years) and a hundred energies: life, and energy, vital power, he thus lays into his own self. 14. There is an asvattha (ficus religiosa) vessel : honour he thereby secures. There is an udumbara (ficus glomerata) one: force he thereby secures. There is a nyagrodha (ficus indica) one: sweet drink he thereby secures. There are (earthen) pots (sthalt): the food of the earth he thereby secures. 15. There are supernumerary * (vessels) of palasa 1 For the use of this pot, see note on XIL 8, 1, 8. * See XIL, 8, 3, 14. 15. 5 At III, 7, 2, 1. 2, I would also now translate ‘upasaya’ by ‘supernumerary’ or ‘ additional’:—there are eleven stakes, and a twelfth, rough-hewn, supernumerary one, &c. x11 KANDA, 7 ADHYAYA, 2 BRAHMANA, 18. 221 wood: the paldsa (butea frondosa) is the Brahman (holy writ, holiness, the priesthood): it is by the Brahman that he gains the heavenly world. There are two feathers of a talon-slaying (bird) ': courage, the sway of birds, he thereby secures. There are thirty-six of these (objects), for the Bvzhatt consists of thirty-six syllables, and cattle are related to the Brshatt: by means of the Bvzhatt he thus secures cattle for him. 16. As to this they say, ‘The victims have one set of deities, and the cakes another set of deities: this is an improper performance?; how does it become right and proper?’ To Indra belongs the last of the victims, and to Indra the first of the cakes; and Indra, indeed, is energy (indriya), or vital power: through (Indra’s) energy he thus confers on him energy, or vital power; and through (Indra’s) energy he secures energy, or vital power. 17. There is a cake to Savitvz for him to become impelled by Savitvz; and one to Varuna, for it is Varuza that seizes him who is seized by evil: through Varuza he thus delivers him from Varuza's power ;—it is the final (cake): he thus delivers him finally from Varuma’s noose. 18, Indra’s (cake) is one on eleven potsherds, in order that he may secure (Indra’s) energy, or vital ’ For the use of the two feathers of an eagle, see XII, 7, 3, 22.
318, Indra’s (cake) is one on eleven potsherds, in order that he may secure (Indra’s) energy, or vital ’ For the use of the two feathers of an eagle, see XII, 7, 3, 22. * The rule (as laid down in III, 8, 3, 1) is that the Pasu-purodasa, or animal cakes, offered after the animal portions, should belong to the same deities to whom the victims are sacred. On the present occasion this is, however, not the case; for while the three sacrificial animals of the main performance belong to the Asvins, to Sarasvati and Indra, the three cakes are offered to Indra, Savitr?, and Varuna respectively. 222 SATAPATHA-BRAHMANA. power; for the Trishéubh consists of eleven syllables, and the Trish¢ubh is energy, or vital power. 19. Savitvz’s (cake) is one on twelve potsherds, for there are twelve months in the year, and the year means constantly existing food: from the year he thus secures for him food. 20. Varuma’s (cake) is one on ten potsherds, for the Virdg consists of ten syllables, and Varuma is Virag (the widely ruling), the lord of food: through Varuva he thus secures food for him. Inthe middle (of the sacrifice) they proceed with (the offering of ) these cakes, for the centre means their (mother’s) womb: he thus causes them to be produced from their own (mother’s) womb. 21. A mare with a foal is the sacrificial fee, for such a (mare) produces both the horse and the mule, and the Sautramazt is both an ish¢i-offering and an animal sacrifice: thus it is so in order that he may secure both of these. THIRD BRAHMANA. 1. By means of the Suré-liquor Namu4i, the Asura, carried off Indra’s (source of) strength, the essence of food, the Soma-drink. He (Indra) hasted up to the Asvins and Sarasvatt, crying, ‘I have sworn to NamuAi, saying, “I will slay thee neither by day nor by night, neither with staff nor with bow, neither with the palm of my hand nor with the fist, neither with the dry nor with the moist !” and yet has he taken these things from me : seek ye to bring me back these things!’ 2. They spake, ‘ Let us have a share therein, and we will bring them back to thee.—‘ These things x11 KANDA, 7 ADHYAYA, 3 BRAHMANA, 5. 223 (shall be) in common to us,’ he said, ‘bring them back, then!’ 3. The Asvins and Sarasvatt then poured out foam of water (to serve) as a thunderbolt, saying, ‘It is neither dry nor moist ;’ and, when the night was clearing up, and the sun had not yet risen, Indra, thinking, ‘It is neither by day nor by night,’ therewith struck off the head of Namu4i, the Asura.
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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