Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1She anoints the burning (part) of the axle! with (Vag. S. V, 17), ‘Audible to the gods, announce ye unto the gods!’ He hands to his assistant both the offering-spoon and the melting-pot. They lead the wife round by the back of the two fires*. 14. Having taken ghee in four ladlings, the assistant Jays down a piece of gold in the right wheeltrack of the northern Soma-cart, and offers thereon, with (V4g. S. V, 16; Rig-veda VII, 99, 3), ‘Be ye too abundant in food and milch kine and pastures, through benevolence to man! Thou proppedst asunder these two worlds, O Vishzu; with beams of light didst thou hold fast? the earth on all sides; Hail!’ The residue (of ghee) he pours into the wife’s hand. She anoints the burning (part) of the axle with, 1 That is, the iron pins driven into the axle, round which the naves of the wheels revolve. See also p.121, note 2. * They make her enter the hall by the south door and walk round by the back of the (old) Garhapatya fire-place to the wheeltracks on the north side where the Pratiprasthatr? is about to offer. * The rays of the sun are apparently likened to ropes wherewith he keeps the earth straight and firm. Ill KANDA, 5 ADHYAYA, 3 BRAHMANA, 17. 131 ‘Audible to the gods, announce ye unto the gods!’ Then as to why he thus offers. 15. Now, once on a time, the gods, while performing sacrifice, were afraid of an attack on the part of the Asura-Rakshas; and, the ghee being a thunderbolt, they kept off the evil spirits from the south by that thunderbolt, the ghee;. and thus they came not after them on their way. And in like manner does he now keep off the evil spirits from the south by that thunderbolt, the ghee; and thus they do not come after him on his way. And the reason why he offers with two verses relating to Vishzu, is that the Soma-cart belongs to Vishzu. 16. And in that the wife anoints the burning (part) of the axle, thereby a productive union is effected ; for when woman and man become heated, the seed flows, and thereupon birth takes place. She anoints in a direction away (from the cart), for away the seed is cast. He then says (to the Hotr2), ‘ Recite to the Soma-carts as they are wheeled forward!!’ 17. He makes (the sacrificer) say,‘Go ye both forward, furthering the cult!’ The cult, namely, is the sacrifice: ‘go ye both forward, furthering the sacrifice’ he thereby means to say. ‘Convey ye the sacrifice upward; lead it not astray?!’ whereby he means to say, ‘convey this sacrifice upward to the world of the gods;’ and by saying ‘lead it not astray, he prays for this (sacrificer) that he may not 1 While reciting his hymn of eight verses (brought up, as usual, to twelve by repetitions of the first and last verses) the Hotr? has to follow the carts so as to have the north wheel-track of the south cart between his feet. Cf. p. 79, note 1. For the verses recited by him, see Ait. Br. I, 29; Asv. Sr. IV, 9. 3 Or, ‘falter not!’ K 2 132 SATAPATHA-BRAHMANA.
2has to follow the carts so as to have the north wheel-track of the south cart between his feet. Cf. p. 79, note 1. For the verses recited by him, see Ait. Br. I, 29; Asv. Sr. IV, 9. 3 Or, ‘falter not!’ K 2 132 SATAPATHA-BRAHMANA. stumble. Let them wheel (the carts) forward, as it were lifting them, so that they may not creak; for of the Asuras is that voice which is in the axle’: ‘Lest the Asuras’ voice should speak here!’ so he thinks. But if they should creak,— 18, Let him make (the sacrificer) say this, ‘Speak ye unto your own cow-pen, ye divine resorts; speak not my life away, speak not my offspring away!’ This, then, is the expiation thereof. 19. As to this they say, ‘Let him stride three steps from the high altar westward and make the Soma-carts stop there: this is the measure for the Soma-carts. But there is no (fixed) measure in this; wherever he himself may think fit in his mind, only not too near’, nor too far (from the high altar), there let him stop them. 20. He salutes them with, ‘May ye rejoice here on the height of the earth!’ for this (altar) is verily the height? (top) of the earth, since his offering-fire is in the heaven. He makes them rest on their naves‘ for that is the appearance of repose. 1 The Taitt. S. VI, 2, 9 refers it to Varuma, on account of the axle being bound firmly with strings (thongs), resembling Varuna’s noose. ? Rather, ‘not so very near,’ ‘nicht allzu nahe, nicht gar zu nahe.’ 5 Both here, and on Taitt. S. I, 2, 13, Sayama takes ‘ varshman’ in the sense of ‘ body (sarira).’ * Or rather, ‘ nave-boards (nabhya).’ The cart wheels are described as consisting, after the fashion prevalent in Malava (K4ty. VIII, 4, 5 scholl.), of three parallel boards: the two outer ones form segments, and the middle and largest one has the nave fixed to it, the axle-pin running through its centre. It is on this middle board that he is to make the carts stand. Perhaps ‘kshema’ should be taken in the sense of ‘security, firm position,’ instead of ‘repose, rest,’ in which case the upright position of the middle board would seem to be compared with a man in upright position ; ‘nabhi(nabhya)’ meaning both ‘navel’ and ‘nave.’ II KANDA, 5 ADHYAYA, 3 BRAHMANA, 23. 133 21. The Adhvaryu, having gone round along the north side (of the carts), props the southern cart, with (Vag. S. V, 18; Rig-veda I, 154, 1), ‘ Now will I declare the heroic deeds of Vishzu, who measured out the earthly regions; who propped the upper seat, striding thrice, the wide-stepping! For Vishzu (I prop) thee!’ He fixes the prop ina different place from where (it is fixed) in ordinary practice’.
3S. V, 18; Rig-veda I, 154, 1), ‘ Now will I declare the heroic deeds of Vishzu, who measured out the earthly regions; who propped the upper seat, striding thrice, the wide-stepping! For Vishzu (I prop) thee!’ He fixes the prop ina different place from where (it is fixed) in ordinary practice’. 22. The assistant then props the northern cart, with (Vag. S. V, 19), ‘Either from the heaven, O Vishzu, or from the earth, or from the great, wide airy region, O Vishzu, fill both thine hands with wealth and bestow on us from the right andthe left! For Vishzu thee!’ He fixes the prop in a different place from where (it is fixed) in ordinary practice. The reason why he performs with prayers to Vishzu is that the Soma-cart belongs to Vishzu. 23. He then makes (the sacrificer) say, after touching the middle reed-mat* (V4g. S.V, 20; Rig-veda I, 154, 2), ‘Let Vishvu then be praised for his power, terrible like a wild beast prowling about the mountains, on whose three wide stridesallbeingsabide!’ Now that (mat-covering) indeed is his (Vishzu, the shed’s) upper skull-bone®, 1 Sayama, on Taitt. S. I, 2, 13, remarks:—‘ The southern and northern parts of the yoke represent the ears of the cart. Through a hole (is effected) the firm tying (of the yoke parts) to the shafts. At the juncture (sandhi) at the (place of) fastening of the southern (part of the yoke) the prop is fixed.’ In ordinary practice the prop is put up to support the extreme end of the shafts or pole. * See p. 128, note 1. > Apparently the parietal bone is meant; or perhaps the frontal bone. The K4nva text reads: ‘ He then touches that reed-mat, or 134 SATAPATHA-BRAHMANA. for thereon, as it were, the other skull-bones rest: ‘this is why he says ‘they abide on.’ 24. Thereupon he makes him say, after touching the front-band (V4g. S. V, 2), ‘Thou art Vishzu’s fillet;’ for it indeed is his fillet. He then makes him say, after touching the two upright hurdles, ‘Ye are the corners of Vishzu’s mouth;’ for they indeed are the corners of his mouth. Then that mat which is behind there, that indeed is that skull-bone of his here behind (viz. the occiput). 25. With ‘Thou art Vishzu’s sewer',’ he sews (the hurdles to the four door posts) with cord by means of a wooden pin. With,‘Thou art Vishzu’s fixed (point)*, he then makes a knot, ‘lest it should fall asunder.’ That same (knot) he undoes when the work is completed; and thus disease® befalls not either the Adhvaryu or the Sacrificer. The completed (cart-shed) he touches with, ‘Thou art Vishzu’s own,’ for the Soma-cart (and shed) belongs to Vishzu.
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.
1She anoints the burning (part) of the axle! with (Vag. S. V, 17), ‘Audible to the gods, announce ye unto the gods!’ He hands to his assistant both the offering-spoon and the melting-pot. They lead the wife round by the back of the two fires*. 14. Having taken ghee in four ladlings, the assistant Jays down a piece of gold in the right wheeltrack of the northern Soma-cart, and offers thereon, with (V4g. S. V, 16; Rig-veda VII, 99, 3), ‘Be ye too abundant in food and milch kine and pastures, through benevolence to man! Thou proppedst asunder these two worlds, O Vishzu; with beams of light didst thou hold fast? the earth on all sides; Hail!’ The residue (of ghee) he pours into the wife’s hand. She anoints the burning (part) of the axle with, 1 That is, the iron pins driven into the axle, round which the naves of the wheels revolve. See also p.121, note 2. * They make her enter the hall by the south door and walk round by the back of the (old) Garhapatya fire-place to the wheeltracks on the north side where the Pratiprasthatr? is about to offer. * The rays of the sun are apparently likened to ropes wherewith he keeps the earth straight and firm. Ill KANDA, 5 ADHYAYA, 3 BRAHMANA, 17. 131 ‘Audible to the gods, announce ye unto the gods!’ Then as to why he thus offers. 15. Now, once on a time, the gods, while performing sacrifice, were afraid of an attack on the part of the Asura-Rakshas; and, the ghee being a thunderbolt, they kept off the evil spirits from the south by that thunderbolt, the ghee;. and thus they came not after them on their way. And in like manner does he now keep off the evil spirits from the south by that thunderbolt, the ghee; and thus they do not come after him on his way. And the reason why he offers with two verses relating to Vishzu, is that the Soma-cart belongs to Vishzu. 16. And in that the wife anoints the burning (part) of the axle, thereby a productive union is effected ; for when woman and man become heated, the seed flows, and thereupon birth takes place. She anoints in a direction away (from the cart), for away the seed is cast. He then says (to the Hotr2), ‘ Recite to the Soma-carts as they are wheeled forward!!’ 17. He makes (the sacrificer) say,‘Go ye both forward, furthering the cult!’ The cult, namely, is the sacrifice: ‘go ye both forward, furthering the sacrifice’ he thereby means to say. ‘Convey ye the sacrifice upward; lead it not astray?!’ whereby he means to say, ‘convey this sacrifice upward to the world of the gods;’ and by saying ‘lead it not astray, he prays for this (sacrificer) that he may not 1 While reciting his hymn of eight verses (brought up, as usual, to twelve by repetitions of the first and last verses) the Hotr? has to follow the carts so as to have the north wheel-track of the south cart between his feet. Cf. p. 79, note 1. For the verses recited by him, see Ait. Br. I, 29; Asv. Sr. IV, 9. 3 Or, ‘falter not!’ K 2 132 SATAPATHA-BRAHMANA.
2has to follow the carts so as to have the north wheel-track of the south cart between his feet. Cf. p. 79, note 1. For the verses recited by him, see Ait. Br. I, 29; Asv. Sr. IV, 9. 3 Or, ‘falter not!’ K 2 132 SATAPATHA-BRAHMANA. stumble. Let them wheel (the carts) forward, as it were lifting them, so that they may not creak; for of the Asuras is that voice which is in the axle’: ‘Lest the Asuras’ voice should speak here!’ so he thinks. But if they should creak,— 18, Let him make (the sacrificer) say this, ‘Speak ye unto your own cow-pen, ye divine resorts; speak not my life away, speak not my offspring away!’ This, then, is the expiation thereof. 19. As to this they say, ‘Let him stride three steps from the high altar westward and make the Soma-carts stop there: this is the measure for the Soma-carts. But there is no (fixed) measure in this; wherever he himself may think fit in his mind, only not too near’, nor too far (from the high altar), there let him stop them. 20. He salutes them with, ‘May ye rejoice here on the height of the earth!’ for this (altar) is verily the height? (top) of the earth, since his offering-fire is in the heaven. He makes them rest on their naves‘ for that is the appearance of repose. 1 The Taitt. S. VI, 2, 9 refers it to Varuma, on account of the axle being bound firmly with strings (thongs), resembling Varuna’s noose. ? Rather, ‘not so very near,’ ‘nicht allzu nahe, nicht gar zu nahe.’ 5 Both here, and on Taitt. S. I, 2, 13, Sayama takes ‘ varshman’ in the sense of ‘ body (sarira).’ * Or rather, ‘ nave-boards (nabhya).’ The cart wheels are described as consisting, after the fashion prevalent in Malava (K4ty. VIII, 4, 5 scholl.), of three parallel boards: the two outer ones form segments, and the middle and largest one has the nave fixed to it, the axle-pin running through its centre. It is on this middle board that he is to make the carts stand. Perhaps ‘kshema’ should be taken in the sense of ‘security, firm position,’ instead of ‘repose, rest,’ in which case the upright position of the middle board would seem to be compared with a man in upright position ; ‘nabhi(nabhya)’ meaning both ‘navel’ and ‘nave.’ II KANDA, 5 ADHYAYA, 3 BRAHMANA, 23. 133 21. The Adhvaryu, having gone round along the north side (of the carts), props the southern cart, with (Vag. S. V, 18; Rig-veda I, 154, 1), ‘ Now will I declare the heroic deeds of Vishzu, who measured out the earthly regions; who propped the upper seat, striding thrice, the wide-stepping! For Vishzu (I prop) thee!’ He fixes the prop ina different place from where (it is fixed) in ordinary practice’.
3S. V, 18; Rig-veda I, 154, 1), ‘ Now will I declare the heroic deeds of Vishzu, who measured out the earthly regions; who propped the upper seat, striding thrice, the wide-stepping! For Vishzu (I prop) thee!’ He fixes the prop ina different place from where (it is fixed) in ordinary practice’. 22. The assistant then props the northern cart, with (Vag. S. V, 19), ‘Either from the heaven, O Vishzu, or from the earth, or from the great, wide airy region, O Vishzu, fill both thine hands with wealth and bestow on us from the right andthe left! For Vishzu thee!’ He fixes the prop in a different place from where (it is fixed) in ordinary practice. The reason why he performs with prayers to Vishzu is that the Soma-cart belongs to Vishzu. 23. He then makes (the sacrificer) say, after touching the middle reed-mat* (V4g. S.V, 20; Rig-veda I, 154, 2), ‘Let Vishvu then be praised for his power, terrible like a wild beast prowling about the mountains, on whose three wide stridesallbeingsabide!’ Now that (mat-covering) indeed is his (Vishzu, the shed’s) upper skull-bone®, 1 Sayama, on Taitt. S. I, 2, 13, remarks:—‘ The southern and northern parts of the yoke represent the ears of the cart. Through a hole (is effected) the firm tying (of the yoke parts) to the shafts. At the juncture (sandhi) at the (place of) fastening of the southern (part of the yoke) the prop is fixed.’ In ordinary practice the prop is put up to support the extreme end of the shafts or pole. * See p. 128, note 1. > Apparently the parietal bone is meant; or perhaps the frontal bone. The K4nva text reads: ‘ He then touches that reed-mat, or 134 SATAPATHA-BRAHMANA. for thereon, as it were, the other skull-bones rest: ‘this is why he says ‘they abide on.’ 24. Thereupon he makes him say, after touching the front-band (V4g. S. V, 2), ‘Thou art Vishzu’s fillet;’ for it indeed is his fillet. He then makes him say, after touching the two upright hurdles, ‘Ye are the corners of Vishzu’s mouth;’ for they indeed are the corners of his mouth. Then that mat which is behind there, that indeed is that skull-bone of his here behind (viz. the occiput). 25. With ‘Thou art Vishzu’s sewer',’ he sews (the hurdles to the four door posts) with cord by means of a wooden pin. With,‘Thou art Vishzu’s fixed (point)*, he then makes a knot, ‘lest it should fall asunder.’ That same (knot) he undoes when the work is completed; and thus disease® befalls not either the Adhvaryu or the Sacrificer. The completed (cart-shed) he touches with, ‘Thou art Vishzu’s own,’ for the Soma-cart (and shed) belongs to Vishzu.
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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