Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Hence that threefold performance. 2. The Brahman mounts a cart-wheel, set up on (a post) as high as his navel *, with (Vag. S. IX, ro), ' That is, Brthaspati; unless ‘lokam’ has to be supplied to ‘imam’ (‘this world’), as might appear probable from the next paragraph. See also V. I, 5, 27-28. * According to the Taittirfya ritualists, as quoted by Sayama (Taitt. S. I, 7, 8), the wheel after being mounted by the Brahman is to be turned round thrice in a sunwise motion ;—the (pointed) end of the post being apparently inserted in the navel of the wheel, lying horizontally upon it. The turning wheel is there compared with the Vagra, or disk-shaped thunderbolt. While the wheel is turning round its axle, the Brahman sings the SAman. Cf. also LAsy. Sr. V, 12, 9 seq., according to which authority, however, the Brahman Vv KANDA, t ADHYAYA, 5 BRAHMANA, 6. 23 ‘At the impulse (sava) of the god Savitvz, of true impulsion, may I ascend unto the highest heaven of Brzhaspati!’ thus, if a Brahmama sacrifices; for Byzhaspati is the Brahman (priesthood, or sanctity), and the Brahmama is the Brahman. 3. And if a Raganya sacrifices, (he does so) with, ‘At the impulse of the divine Savitz, of true impulsion, may I ascend unto the highest heaven of Indra!’ for Indra is the Kshatra (nobility, or power), and the RAganya is the Kshatra. 4. Thrice he sings the Saman'. Having thrice sung it, he descends with, ‘At the impulse of the divine Savitvz, of true impulsion, I have ascendedunto the highest heaven of Bvzhaspati!’ —thus, if a Brahmama sacrifices, for Byzhaspati is the Brahman, and the Brahmawa is the Brahman. 5. And if a RAganya sacrifices,—with, ‘At the impulse of the divine Savitz, of true impulsion, I have ascended unto the highest heaven of Indra!’ for Indra is the Kshatra, and the R4ganya is the Kshatra. 6. They put up seventeen drums along the edge of the altar, from the Agntdhra backwards (towards would seem only to put his arms on the wheel, and turn it round, while singing. 1 Viz. the ‘ vaginém siman’ (Tandy. Br. 18, 7, 12), Samav. I, 435, ‘Avir mary 4 vagam vagino agman,’ &c. ‘The fiery steeds have gathered fiery mettle, the impulse of the god Savitr?; win ye the heaven, O coursers!’ Laty. Sr. V, 12,14. This singing of the S4man takes place while the race lasts, the Brahman remaining all the time on the cart-wheel put up on a short post on (or near) the utkara, or heap of rubbish.—The author then anticipates in this and the next two paragraphs what the Brahman is to do when he descends from the wheel after the race is over. The placing of the drums next referred to must also be imagined as taking place whilst the Brahman is mounting the wheel. 24 SATAPATHA-BRAHMANA.
2The placing of the drums next referred to must also be imagined as taking place whilst the Brahman is mounting the wheel. 24 SATAPATHA-BRAHMANA. the west); for he who offers the Vagapeya wins Pragapati; but Pragdpati is speech, and that doubtless is the supreme speech which is (the outcome) of seventeen drums: he thus wins the supreme speech, the supreme Pragdpati. Seventeen there are, because Pragdpati is seventeenfold: he thus wins Pragdpati. 7. One of these drums he (the Brahman) beats (while praying) with a sacrificial formula: thereby all of them become beaten with a sacrificial formula. 8. He beats it with (Vag. S. IX, 11), ‘O Brzhaspati, win the race! lift ye up your voice unto Brzhaspati: make ye Brvzhaspati win the race!’ thus, if a Brahmama sacrifices ; for Brzhaspati is the Brahman, and the Brahmamza is the Brahman. g. And if a Raganya sacrifices, (he does so) with, ‘O Indra, win the race! lift ye up your voice unto Indra: make ye Indra win the race!’ for Indra is the Kshatra, and the RAganya is the Kshatra. 10. And when those race-running chariots' have come up again, he takes down one of those drums with a sacrificial formula; whereby they all become taken down with a formula. 11. He takes it down, with (V4g. S. IX, 12), ‘ This hath been your true concord whereby ye (drums) have caused Bvzhaspati to win the race ;—Brzhaspati ye have caused to win the race: be released, ye wood-lords!’ thus, if a Brahmaza ' Besides the Sacrificer’s chariot inside the vedi, sixteen others, each drawn by four horses, have been got ready, outside the vedi, for the race to the udumbara branch, as its goal and turning-point. In paragraphs 10-12 the author again anticipates what is to be done with the drums after the race has taken place, just in order to deal with that item of the ceremonial as a whole. Vv KANDA, I ADHYAYA, 5 BRAHMANA, I5. 25 sacrifices ; for Brzhaspati is the Brahman, and the Brahmaza is the Brahman. 12. And if a Raganya sacrifices, with, ‘This hath been your true concord whereby ye have caused Indra to win the race;—Indra ye have caused to win the race: be released, ye woodlords!’ for Indra is the Kshatra, and the Raganya is the Kshatra. 13. A R4ganya then? shoots seventeen arrow’s ranges northwards from the edge of the altar; for as much as is one arrow’s range, so much is Pragdpati crosswise; and as much as are seventeen arrow’s ranges, so much is Pragdpati lengthwise. 14. And as to why a Raganya shoots,—he, the Raganya is most manifestly of Pragapati (the lord of creatures): hence, while being one, he rules over many; and because ‘pragdpati”’ has four syllables, and ‘raganya?’ also has four syllables, therefore a Raganya shoots. He shoots seventeen arrow’s ranges, because Prag&pati is seventeenfold : he thereby wins PragApati. 15. And whichever (horse) he yokes with a formula, up to that the Sacrificer now steps *, with (Vag. S. IX, 13), ‘At the impulse of the divine Savitrz,
3He shoots seventeen arrow’s ranges, because Prag&pati is seventeenfold : he thereby wins PragApati. 15. And whichever (horse) he yokes with a formula, up to that the Sacrificer now steps *, with (Vag. S. IX, 13), ‘At the impulse of the divine Savitrz, 1 That is, after (or at the same time when) the drums are put up. He is to shoot northwards through the space between the utkara and Aatvala. At the end of the seventeenth arrow’s range he plants an udumbara branch in the ground to serve as the goal round which the chariots are to turn sunwise on their way back to the sacrificial ground. * Pronounce ‘r4-ga-nf{-a.’ * In the Taittiriya ritual (Taitt. S. I, 7, 7, 2; Taitt. Br. I, 3, 5, 4) the Sacrificer steps up to the chariot with the three Vishnustrides, with appropriate formulas. 26 SATAPATHA-BRAHMANA. of true impulsion, may I win the race of the race-winning Brzhaspati!’ 16. And even as then Bvzhaspati hasted up. to Savitvz for his impulsion,—Savitrz being the impeller among the gods—saying, ‘ Impel this for me: impelled by thee, may I win this!’ and Savitz, as the impeller, impelled it for him, and impelled by Savit7z, he won; in like manner does he thereby haste up to Savitvz for his impulsion,—Savitvz being the impeller among the gods,—saying, ‘ Impel this for me: impelled by thee, may I win!’ and Savitr2, as the impeller, impels it for him, and impelled by Savitr7 he wins. 17. And if a pupil of the Adhvaryu’s or some (other) theological student were to know that prayer, stepping up he makes (the Sacrificer) say, ‘O coursers!’—for horses are indeed coursers: therefore he says, ‘O coursers ’—‘ wealth-winners|!’ for wealth is food: ‘food-winners’ he thereby says ;— ‘keeping the roads,’ for they indeed run keeping (within) the roads ;—‘ measuring the stages;’ for measuring the stages they run over the course ;— ‘go ye to the winning-post!’ In order that the evil-doers, the Rakshas, may not hurt them midways, he thus says this.—They run the race, they beat the drums, and he (the Brahman) sings the S4man. 18. He (the Adhvaryu) then’ either offers or addresses (the horses) with those two gagatt-verses : whether he offers, or whether he addresses (the ‘ That is, he does so whilst the cars are running; the offering or prayers being intended to make the Sacrificer’s car win the race, v KAwDA, I ADHYAYA, 5 BRAHMANA, 24. 27 horses), the significance (of the performance) is the same. 19. He offers, with (Vag. S. 1X, 14; Azk S. IV, 40, 4), ‘ That courser speedeth after the whip, fettered at the neck and shoulder and mouth: may Dadhikra win according to his power; may he run along the windings of the roads, hail!’ 20. [Vag. S. IX, 15; Azk S. IV, 40, 3], ‘And of him, the running, speeding, there fanneth like the wing of the eager bird—as of the gliding eagle,—about the breast of Dadhikr4van passing along with might, hail!’
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.
1Hence that threefold performance. 2. The Brahman mounts a cart-wheel, set up on (a post) as high as his navel *, with (Vag. S. IX, ro), ' That is, Brthaspati; unless ‘lokam’ has to be supplied to ‘imam’ (‘this world’), as might appear probable from the next paragraph. See also V. I, 5, 27-28. * According to the Taittirfya ritualists, as quoted by Sayama (Taitt. S. I, 7, 8), the wheel after being mounted by the Brahman is to be turned round thrice in a sunwise motion ;—the (pointed) end of the post being apparently inserted in the navel of the wheel, lying horizontally upon it. The turning wheel is there compared with the Vagra, or disk-shaped thunderbolt. While the wheel is turning round its axle, the Brahman sings the SAman. Cf. also LAsy. Sr. V, 12, 9 seq., according to which authority, however, the Brahman Vv KANDA, t ADHYAYA, 5 BRAHMANA, 6. 23 ‘At the impulse (sava) of the god Savitvz, of true impulsion, may I ascend unto the highest heaven of Brzhaspati!’ thus, if a Brahmama sacrifices; for Byzhaspati is the Brahman (priesthood, or sanctity), and the Brahmama is the Brahman. 3. And if a Raganya sacrifices, (he does so) with, ‘At the impulse of the divine Savitz, of true impulsion, may I ascend unto the highest heaven of Indra!’ for Indra is the Kshatra (nobility, or power), and the RAganya is the Kshatra. 4. Thrice he sings the Saman'. Having thrice sung it, he descends with, ‘At the impulse of the divine Savitvz, of true impulsion, I have ascendedunto the highest heaven of Bvzhaspati!’ —thus, if a Brahmama sacrifices, for Byzhaspati is the Brahman, and the Brahmawa is the Brahman. 5. And if a RAganya sacrifices,—with, ‘At the impulse of the divine Savitz, of true impulsion, I have ascended unto the highest heaven of Indra!’ for Indra is the Kshatra, and the R4ganya is the Kshatra. 6. They put up seventeen drums along the edge of the altar, from the Agntdhra backwards (towards would seem only to put his arms on the wheel, and turn it round, while singing. 1 Viz. the ‘ vaginém siman’ (Tandy. Br. 18, 7, 12), Samav. I, 435, ‘Avir mary 4 vagam vagino agman,’ &c. ‘The fiery steeds have gathered fiery mettle, the impulse of the god Savitr?; win ye the heaven, O coursers!’ Laty. Sr. V, 12,14. This singing of the S4man takes place while the race lasts, the Brahman remaining all the time on the cart-wheel put up on a short post on (or near) the utkara, or heap of rubbish.—The author then anticipates in this and the next two paragraphs what the Brahman is to do when he descends from the wheel after the race is over. The placing of the drums next referred to must also be imagined as taking place whilst the Brahman is mounting the wheel. 24 SATAPATHA-BRAHMANA.
2The placing of the drums next referred to must also be imagined as taking place whilst the Brahman is mounting the wheel. 24 SATAPATHA-BRAHMANA. the west); for he who offers the Vagapeya wins Pragapati; but Pragdpati is speech, and that doubtless is the supreme speech which is (the outcome) of seventeen drums: he thus wins the supreme speech, the supreme Pragdpati. Seventeen there are, because Pragdpati is seventeenfold: he thus wins Pragdpati. 7. One of these drums he (the Brahman) beats (while praying) with a sacrificial formula: thereby all of them become beaten with a sacrificial formula. 8. He beats it with (Vag. S. IX, 11), ‘O Brzhaspati, win the race! lift ye up your voice unto Brzhaspati: make ye Brvzhaspati win the race!’ thus, if a Brahmama sacrifices ; for Brzhaspati is the Brahman, and the Brahmamza is the Brahman. g. And if a Raganya sacrifices, (he does so) with, ‘O Indra, win the race! lift ye up your voice unto Indra: make ye Indra win the race!’ for Indra is the Kshatra, and the RAganya is the Kshatra. 10. And when those race-running chariots' have come up again, he takes down one of those drums with a sacrificial formula; whereby they all become taken down with a formula. 11. He takes it down, with (V4g. S. IX, 12), ‘ This hath been your true concord whereby ye (drums) have caused Bvzhaspati to win the race ;—Brzhaspati ye have caused to win the race: be released, ye wood-lords!’ thus, if a Brahmaza ' Besides the Sacrificer’s chariot inside the vedi, sixteen others, each drawn by four horses, have been got ready, outside the vedi, for the race to the udumbara branch, as its goal and turning-point. In paragraphs 10-12 the author again anticipates what is to be done with the drums after the race has taken place, just in order to deal with that item of the ceremonial as a whole. Vv KANDA, I ADHYAYA, 5 BRAHMANA, I5. 25 sacrifices ; for Brzhaspati is the Brahman, and the Brahmaza is the Brahman. 12. And if a Raganya sacrifices, with, ‘This hath been your true concord whereby ye have caused Indra to win the race;—Indra ye have caused to win the race: be released, ye woodlords!’ for Indra is the Kshatra, and the Raganya is the Kshatra. 13. A R4ganya then? shoots seventeen arrow’s ranges northwards from the edge of the altar; for as much as is one arrow’s range, so much is Pragdpati crosswise; and as much as are seventeen arrow’s ranges, so much is Pragdpati lengthwise. 14. And as to why a Raganya shoots,—he, the Raganya is most manifestly of Pragapati (the lord of creatures): hence, while being one, he rules over many; and because ‘pragdpati”’ has four syllables, and ‘raganya?’ also has four syllables, therefore a Raganya shoots. He shoots seventeen arrow’s ranges, because Prag&pati is seventeenfold : he thereby wins PragApati. 15. And whichever (horse) he yokes with a formula, up to that the Sacrificer now steps *, with (Vag. S. IX, 13), ‘At the impulse of the divine Savitrz,
3He shoots seventeen arrow’s ranges, because Prag&pati is seventeenfold : he thereby wins PragApati. 15. And whichever (horse) he yokes with a formula, up to that the Sacrificer now steps *, with (Vag. S. IX, 13), ‘At the impulse of the divine Savitrz, 1 That is, after (or at the same time when) the drums are put up. He is to shoot northwards through the space between the utkara and Aatvala. At the end of the seventeenth arrow’s range he plants an udumbara branch in the ground to serve as the goal round which the chariots are to turn sunwise on their way back to the sacrificial ground. * Pronounce ‘r4-ga-nf{-a.’ * In the Taittiriya ritual (Taitt. S. I, 7, 7, 2; Taitt. Br. I, 3, 5, 4) the Sacrificer steps up to the chariot with the three Vishnustrides, with appropriate formulas. 26 SATAPATHA-BRAHMANA. of true impulsion, may I win the race of the race-winning Brzhaspati!’ 16. And even as then Bvzhaspati hasted up. to Savitvz for his impulsion,—Savitrz being the impeller among the gods—saying, ‘ Impel this for me: impelled by thee, may I win this!’ and Savitz, as the impeller, impelled it for him, and impelled by Savit7z, he won; in like manner does he thereby haste up to Savitvz for his impulsion,—Savitvz being the impeller among the gods,—saying, ‘ Impel this for me: impelled by thee, may I win!’ and Savitr2, as the impeller, impels it for him, and impelled by Savitr7 he wins. 17. And if a pupil of the Adhvaryu’s or some (other) theological student were to know that prayer, stepping up he makes (the Sacrificer) say, ‘O coursers!’—for horses are indeed coursers: therefore he says, ‘O coursers ’—‘ wealth-winners|!’ for wealth is food: ‘food-winners’ he thereby says ;— ‘keeping the roads,’ for they indeed run keeping (within) the roads ;—‘ measuring the stages;’ for measuring the stages they run over the course ;— ‘go ye to the winning-post!’ In order that the evil-doers, the Rakshas, may not hurt them midways, he thus says this.—They run the race, they beat the drums, and he (the Brahman) sings the S4man. 18. He (the Adhvaryu) then’ either offers or addresses (the horses) with those two gagatt-verses : whether he offers, or whether he addresses (the ‘ That is, he does so whilst the cars are running; the offering or prayers being intended to make the Sacrificer’s car win the race, v KAwDA, I ADHYAYA, 5 BRAHMANA, 24. 27 horses), the significance (of the performance) is the same. 19. He offers, with (Vag. S. 1X, 14; Azk S. IV, 40, 4), ‘ That courser speedeth after the whip, fettered at the neck and shoulder and mouth: may Dadhikra win according to his power; may he run along the windings of the roads, hail!’ 20. [Vag. S. IX, 15; Azk S. IV, 40, 3], ‘And of him, the running, speeding, there fanneth like the wing of the eager bird—as of the gliding eagle,—about the breast of Dadhikr4van passing along with might, hail!’
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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