Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1[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!’ 21. He then either offers or addresses (the horses) with the following tristich: this is twofold, because he either offers or addresses. Whether he offers, or addresses (the horses), the significance is the same: he thereby speeds those running horses, imbues them with energy. There are here three earths, namely this one, and two beyond it: these he thereby wins. 22. He addresses (the horses, with Vag. S. 1X, 16; Rik S. VII, 38, 7), ‘Auspicious be the coursers unto us at the invocations in the divine service, running their measured course, with beautiful song; swallowing the dragon, the wolf, the evil spirits: may they ever keep away from us affliction!’ 23. [V4g. S. IX, 17; Rzk S. X, 64, 6], ‘Those racers, wont to hear the calls, may they all hear our call, the coursers running their measured course: they, the winners of thousands, eager to win at the winning of oblations, who have carried off great gain in the contests.’ 24. [Vag. S. IX, 18; Azk S. VII, 38, 8] ‘In 28 SATAPATHA-BRAHMANA. every race, help us, ye racers, at the prizes, ye wise, immortal knowers of the divine law: drink of this mead, be gladdened, and satisfied walk ye on the paths trodden by the gods!’ 25. He then! steps over against (the horses) with the Barhaspatya pap, and touches it; for he who offers the Vagapeya wins food, since ‘ vaga-peya’ is the same as ‘ anna-peya :’ whatever food he has thus gained that he now, having reached that goal, brings in contact with himself, puts within himself. 26. He touches it, with (V4g. S. 1X, 19), ‘May gain of wealth come to me!’ wealth means food : he thus says, ‘May gain of food come (accrue) to me ;’ —‘ May these two, Heaven and Earth, the allshaped, come to me!’ for Pragapati is Heaven and Earth ;—‘ May father and mother come to me!’ for Pragdpati is both father and mother ;—‘ May Soma come to me with immortality!’ for Pragapati is Soma. 27. He makes the horses smell it, with, ‘Ye coursers!’ for horses are coursers: therefore he says, ‘Ye coursers !’—‘ wealth-winners!’ wealth is food: ‘food-winners’ he thereby says ;—‘having run the course —’ for ‘starting (upon the course) ’ he said before, as then they were indeed starting ; but now he says, ‘having run,’ for they indeed have run (the race) : therefore he says, ‘having run ;’— ‘smell ye Brzhaspati’s portion —’ for this is Brzhaspati’s portion: therefore he says, ‘Smell ye Brzhaspati’s portion ;’—‘ taking (it) in!’ whereby he imbues the Sacrificer with energy. And as to why 1 That is, after the cars have come back, that of the Sacrificer keeping ahead of the others. ~y Pour ae V KANDA, 2 ADHYAYA, I. BRAHMANA, 1 29
2And as to why 1 That is, after the cars have come back, that of the Sacrificer keeping ahead of the others. ~y Pour ae V KANDA, 2 ADHYAYA, I. BRAHMANA, 1 29 he makes the horses smell,—he made them smell before, thinking, ‘May I win this (world) ;’ and now (he does so) thinking, ‘I have won this (world) :’ that is why he makes the horses smell. 28. Now on one of those race-running (rival) chariots there has been standing either a Vaisya, or a R4ganya ; he now sits down on the northern hip of the altar. Thereupon the Adhvaryu and Sacrificer, taking the honey-cup, step out by the front door (of the cart-shed), and place it in the Vaisya’s, or RAganya’s, hand. And the Neshév, taking the cups of Sura, steps out by the back door. He walks round by the back of the hall, and placing one (of the cups) in the Vaisya’s, or Raganya’s, hand, he says, ‘ With this I buy Him of thee!’ For the Soma is truth, prosperity, light; and the Sur4 is untruth, misery, darkness: he thus imbues the Sacrificer with truth, prosperity, and light; and smites the Vaisya with untruth, misery, and darkness ;—whatever benefit (or enjoyment) he desires, he obtains for himself by those (cups of Sur4). But that cup of honey he presents to the Brahman, together with the golden vessel. In presenting it to the Brahman, he imbues himself with immortal life; for gold is immortal life ;—and whatsoever benefit he desires that he thereby obtains for himself. Seconp ApuyAya. First BrAHuMaAwa. 1. Thereupon, taking the dipping-spoon (sruva) and the pot for melting butter, he goes to the Ahavantya fire. He either offers those twelve Aptis’, or makes (the Sacrificer) pronounce (the 1 The term 4pti, literally ‘obtainment, gain,’ is technically used 30 SATAPATHA-BRAHMANA. formulas). Whether he offers, or makes him pronounce (the formulas), the significance is the same. 2. He offers, with (Vag. S. 1X, 20), ‘To the ally, hail!—To the good ally, hail!—To the afterborn, hail!—To the purpose, hail!—To the Vasu, hail!—To the Lord of day, hail!—To the failing day, hail!—To the failing one, sprung from the evanescent, hail!—To the evanescent one, sprung from the terminal, hail!—To the terminal descendant of being, hail!—To the Lord of being, hail!—To the over-lord, hail!’ These twelve 4ptis (obtainments) he offers, because there are twelve months in the year, and Prag4pati is the year, and the sacrifice is PragApati: hence whatever obtainment, whatever accomplishment there is for him’, that he thereby wins, that he makes his own. 3. He then either offers six k/¢ptis*, or makes (the Sacrificer) pronounce them. Whether he offers, or makes him pronounce them, the significance is the same. 4. He makes him pronounce (V4g. S. IX, 21), ‘May the life prosper through sacrifice !— May the breath prosper through sacrifice !— May the eye prosper through sacrifice !—May the ear prosper through sacrifice !—May the back prosper through sacrifice !—May the sa-
34. He makes him pronounce (V4g. S. IX, 21), ‘May the life prosper through sacrifice !— May the breath prosper through sacrifice !— May the eye prosper through sacrifice !—May the ear prosper through sacrifice !—May the back prosper through sacrifice !—May the sa- for the twelve formulas, given in the next paragraph, as well as for the oblations made therewith. The first of these formulas is ‘4paye svaha,’ whence the above term is probably derived. ’ Or perhaps, ‘ there is of (belongs to) that (sacrifice),’ * This term, literally ‘success, accomplishment,’ is technically used to denote the succeeding formulas containing the verb ‘k/#p, to succeed, prosper, as well as the oblations made therewith. v KANDA, 2 ADHYAYA, I BRAHMANA, 8. 31 crifice prosper through sacrifice!’ These six kézptis he makes him pronounce, because there are six seasons in the year, and Pragdpati is the year, and the sacrifice is Pragdpati: thus whatever success, whatever accomplishment there is for him, that he thereby wins, that he makes his own. 5. The sacrificial post is eight-cornered; for the Gayatri metre has eight syllables, and the GAyatrt is Agni’s metre; he thereby wins the world of the gods, The post is either wrapt up, or bound up, in seventeen cloths; for Pragdpati is seventeenfold ; he thus wins Pragdpati. 6. There is a wheaten head-piece! on it; for man is nearest to PragApati, and he is skinless» And among plants wheat comes nearest to man, (for) it has no skin: thus he thereby wins the world of men. 7. The post has a hollow (at the top), and is not pointed at the end; for the hollow is sacred to the Fathers: he thus gains the world of the Fathers. It is seventeen cubits long, for PragApati is seventeenfold: he thus wins PragApati. 8. Thereupon the Neshérz, being about to lead up the (Sacrificer’s) wife, makes her wrap round herself, over the garment of consecration, a cloth, or skirt, made of Kusa grass*; for she, the wife, is the hind 1 For the ordinary mortar-shaped top-piece fixed on the post, see part ii, p. 168, note 1. On the present occasion it is to be made of wheaten dough. 2 According to a legend given at III, 1, 2,13 seq., man had originally a (hairy) skin, or hide; but the gods having flayed him, put his skin on the cow. * In the ceremonial of the Black Yagus (Taitt. Br. I, 3, 7, 1) the Sacrificer himself has to put on a ‘tarpya’ garment, for which see note on V, 2, §, 20. 32 SATAPATHA-BRAHMANA. part of the sacrifice'; and he wishes her, thus coming forward, to propitiate the sacrifice. But impure is that part of woman which is below the navel, and pure are the plants of (Kusa) grass: thus having, by means of those plants of (Kusa) grass, made pure whatever part of her is impure, he causes her to propitiate the sacrifice, while coming forward. This is why the Neshévz, being about to lead up the wife, makes her wrap round herself, over the garment of consecration, a cloth, or skirt, made of Kusa grass.
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[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!’ 21. He then either offers or addresses (the horses) with the following tristich: this is twofold, because he either offers or addresses. Whether he offers, or addresses (the horses), the significance is the same: he thereby speeds those running horses, imbues them with energy. There are here three earths, namely this one, and two beyond it: these he thereby wins. 22. He addresses (the horses, with Vag. S. 1X, 16; Rik S. VII, 38, 7), ‘Auspicious be the coursers unto us at the invocations in the divine service, running their measured course, with beautiful song; swallowing the dragon, the wolf, the evil spirits: may they ever keep away from us affliction!’ 23. [V4g. S. IX, 17; Rzk S. X, 64, 6], ‘Those racers, wont to hear the calls, may they all hear our call, the coursers running their measured course: they, the winners of thousands, eager to win at the winning of oblations, who have carried off great gain in the contests.’ 24. [Vag. S. IX, 18; Azk S. VII, 38, 8] ‘In 28 SATAPATHA-BRAHMANA. every race, help us, ye racers, at the prizes, ye wise, immortal knowers of the divine law: drink of this mead, be gladdened, and satisfied walk ye on the paths trodden by the gods!’ 25. He then! steps over against (the horses) with the Barhaspatya pap, and touches it; for he who offers the Vagapeya wins food, since ‘ vaga-peya’ is the same as ‘ anna-peya :’ whatever food he has thus gained that he now, having reached that goal, brings in contact with himself, puts within himself. 26. He touches it, with (V4g. S. 1X, 19), ‘May gain of wealth come to me!’ wealth means food : he thus says, ‘May gain of food come (accrue) to me ;’ —‘ May these two, Heaven and Earth, the allshaped, come to me!’ for Pragapati is Heaven and Earth ;—‘ May father and mother come to me!’ for Pragdpati is both father and mother ;—‘ May Soma come to me with immortality!’ for Pragapati is Soma. 27. He makes the horses smell it, with, ‘Ye coursers!’ for horses are coursers: therefore he says, ‘Ye coursers !’—‘ wealth-winners!’ wealth is food: ‘food-winners’ he thereby says ;—‘having run the course —’ for ‘starting (upon the course) ’ he said before, as then they were indeed starting ; but now he says, ‘having run,’ for they indeed have run (the race) : therefore he says, ‘having run ;’— ‘smell ye Brzhaspati’s portion —’ for this is Brzhaspati’s portion: therefore he says, ‘Smell ye Brzhaspati’s portion ;’—‘ taking (it) in!’ whereby he imbues the Sacrificer with energy. And as to why 1 That is, after the cars have come back, that of the Sacrificer keeping ahead of the others. ~y Pour ae V KANDA, 2 ADHYAYA, I. BRAHMANA, 1 29
2And as to why 1 That is, after the cars have come back, that of the Sacrificer keeping ahead of the others. ~y Pour ae V KANDA, 2 ADHYAYA, I. BRAHMANA, 1 29 he makes the horses smell,—he made them smell before, thinking, ‘May I win this (world) ;’ and now (he does so) thinking, ‘I have won this (world) :’ that is why he makes the horses smell. 28. Now on one of those race-running (rival) chariots there has been standing either a Vaisya, or a R4ganya ; he now sits down on the northern hip of the altar. Thereupon the Adhvaryu and Sacrificer, taking the honey-cup, step out by the front door (of the cart-shed), and place it in the Vaisya’s, or RAganya’s, hand. And the Neshév, taking the cups of Sura, steps out by the back door. He walks round by the back of the hall, and placing one (of the cups) in the Vaisya’s, or Raganya’s, hand, he says, ‘ With this I buy Him of thee!’ For the Soma is truth, prosperity, light; and the Sur4 is untruth, misery, darkness: he thus imbues the Sacrificer with truth, prosperity, and light; and smites the Vaisya with untruth, misery, and darkness ;—whatever benefit (or enjoyment) he desires, he obtains for himself by those (cups of Sur4). But that cup of honey he presents to the Brahman, together with the golden vessel. In presenting it to the Brahman, he imbues himself with immortal life; for gold is immortal life ;—and whatsoever benefit he desires that he thereby obtains for himself. Seconp ApuyAya. First BrAHuMaAwa. 1. Thereupon, taking the dipping-spoon (sruva) and the pot for melting butter, he goes to the Ahavantya fire. He either offers those twelve Aptis’, or makes (the Sacrificer) pronounce (the 1 The term 4pti, literally ‘obtainment, gain,’ is technically used 30 SATAPATHA-BRAHMANA. formulas). Whether he offers, or makes him pronounce (the formulas), the significance is the same. 2. He offers, with (Vag. S. 1X, 20), ‘To the ally, hail!—To the good ally, hail!—To the afterborn, hail!—To the purpose, hail!—To the Vasu, hail!—To the Lord of day, hail!—To the failing day, hail!—To the failing one, sprung from the evanescent, hail!—To the evanescent one, sprung from the terminal, hail!—To the terminal descendant of being, hail!—To the Lord of being, hail!—To the over-lord, hail!’ These twelve 4ptis (obtainments) he offers, because there are twelve months in the year, and Prag4pati is the year, and the sacrifice is PragApati: hence whatever obtainment, whatever accomplishment there is for him’, that he thereby wins, that he makes his own. 3. He then either offers six k/¢ptis*, or makes (the Sacrificer) pronounce them. Whether he offers, or makes him pronounce them, the significance is the same. 4. He makes him pronounce (V4g. S. IX, 21), ‘May the life prosper through sacrifice !— May the breath prosper through sacrifice !— May the eye prosper through sacrifice !—May the ear prosper through sacrifice !—May the back prosper through sacrifice !—May the sa-
34. He makes him pronounce (V4g. S. IX, 21), ‘May the life prosper through sacrifice !— May the breath prosper through sacrifice !— May the eye prosper through sacrifice !—May the ear prosper through sacrifice !—May the back prosper through sacrifice !—May the sa- for the twelve formulas, given in the next paragraph, as well as for the oblations made therewith. The first of these formulas is ‘4paye svaha,’ whence the above term is probably derived. ’ Or perhaps, ‘ there is of (belongs to) that (sacrifice),’ * This term, literally ‘success, accomplishment,’ is technically used to denote the succeeding formulas containing the verb ‘k/#p, to succeed, prosper, as well as the oblations made therewith. v KANDA, 2 ADHYAYA, I BRAHMANA, 8. 31 crifice prosper through sacrifice!’ These six kézptis he makes him pronounce, because there are six seasons in the year, and Pragdpati is the year, and the sacrifice is Pragdpati: thus whatever success, whatever accomplishment there is for him, that he thereby wins, that he makes his own. 5. The sacrificial post is eight-cornered; for the Gayatri metre has eight syllables, and the GAyatrt is Agni’s metre; he thereby wins the world of the gods, The post is either wrapt up, or bound up, in seventeen cloths; for Pragdpati is seventeenfold ; he thus wins Pragdpati. 6. There is a wheaten head-piece! on it; for man is nearest to PragApati, and he is skinless» And among plants wheat comes nearest to man, (for) it has no skin: thus he thereby wins the world of men. 7. The post has a hollow (at the top), and is not pointed at the end; for the hollow is sacred to the Fathers: he thus gains the world of the Fathers. It is seventeen cubits long, for PragApati is seventeenfold: he thus wins PragApati. 8. Thereupon the Neshérz, being about to lead up the (Sacrificer’s) wife, makes her wrap round herself, over the garment of consecration, a cloth, or skirt, made of Kusa grass*; for she, the wife, is the hind 1 For the ordinary mortar-shaped top-piece fixed on the post, see part ii, p. 168, note 1. On the present occasion it is to be made of wheaten dough. 2 According to a legend given at III, 1, 2,13 seq., man had originally a (hairy) skin, or hide; but the gods having flayed him, put his skin on the cow. * In the ceremonial of the Black Yagus (Taitt. Br. I, 3, 7, 1) the Sacrificer himself has to put on a ‘tarpya’ garment, for which see note on V, 2, §, 20. 32 SATAPATHA-BRAHMANA. part of the sacrifice'; and he wishes her, thus coming forward, to propitiate the sacrifice. But impure is that part of woman which is below the navel, and pure are the plants of (Kusa) grass: thus having, by means of those plants of (Kusa) grass, made pure whatever part of her is impure, he causes her to propitiate the sacrifice, while coming forward. This is why the Neshévz, being about to lead up the wife, makes her wrap round herself, over the garment of consecration, a cloth, or skirt, made of Kusa grass.
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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