Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1‘Quicken him, O gods, to be unrivalled!’ ? The Taitt. S. and Br. read ‘&mba’ instead, ‘a kind of grain,’ according to Sayama. * Or, perhaps, ‘on the part of the quickeners (rulers, savandm).’ 72 SATAPATHA-BRAHMANA. —he thereby says, ‘Quicken him, O gods, so as to be without an enemy ;’—‘for great chiefdom, for great lordship!’ in this there is nothing obscure ;— ‘for man-rule!’ ‘for the ruling of men,’ he thereby says;—‘for Indra’s energy!’ ‘for vigour’ he means to say when he says, ‘for Indra’s energy ;’—‘him, the son of such and such (a man), the son of such and such (a woman),’—whatever be his parentage, with reference to that he says this ;—‘ of such and such a people,’ that is to say, of the people whose king he is;—‘this man, O ye (people)?, is your king, Soma is the king of us Brahmans!’ He thereby causes everything here to be food for him (the king); the Brahman alone he excepts : therefore the Brahman is not to be fed upon, for he has Soma for his king. 13. Now those gods have the power of quickening, whence their name ‘devasd’ (Divine Quickeners). It is those gods who now quicken him thus, and quickened (consecrated) by them he will be consecrated on the morrow. 14. They are double-named, for a coupling means strength: ‘May the strong quicken (him),’ thus he thinks, and therefore they are double-named. 15. He nowsays, ‘Pronounce the invitatory prayer to Agni Svishéakzzt.’ And as to why that ceremony is performed here between two offerings *—verily Pragapati is that sacrifice which is here performed, and from which all these creatures were produced,— 1 Here the name of the people, e.g. ‘O ye Kurus, O ye Paaalas |’ is inserted. The Taitt. S. reads, ‘O ye Bharata.’ 3 That is to say, the oblations to the ‘ Divine Quickeners,’ which were inserted between the chief oblation of the (Agnishomfya) pasupurod4sa and the Svish/akrit of it; see above, parag. 10. V KANDA, 3 ADHYAYA, 4 BRAHMANA, 3. 73 and so they are even now produced after this one. Thus he places him (the Sacrificer) in the very middle of that PragApati, and quickens him in the middle : this is why that ceremony is performed between two offerings. Having called for the Srausha/, he says, ‘ Urge for Agni Svish¢akvzt !’ and offers as the Vasha¢ is pronounced. FourtH BrAHMANA. 1. He collects (various kinds of) water. The reason why he collects water, is that—water being vigour—he thereby collects vigour, the essence of the waters. 2. In a vessel of udumbara wood,—the udumbara (ficus glomerata) being sustenance, (that is) food— for the obtainment of sustenance, food : hence in an udumbara vessel (he mixes the different liquids).
22. In a vessel of udumbara wood,—the udumbara (ficus glomerata) being sustenance, (that is) food— for the obtainment of sustenance, food : hence in an udumbara vessel (he mixes the different liquids). 3. He first takes (water)! from the (river) Sarasvatt, with (Vag. S. X, 1), ‘ The gods took honeysweet water,—whereby he says, ‘the gods took water full of essence ;’—‘sapful, deemed kingquickening, —by ‘sapful’ he means to say, ‘full of essence ;’ and by ‘deemed king-quickening’ he means to say, ‘ (water) which is recognised as kingquickening ;’"—‘ wherewith they anointed Mitra and Varuza,’ for therewith they did anoint (sprinkle) Mitra and Varuza ;—‘ wherewith they guided ? This water gathered from an adjacent river and pond, with some admixture of genuine water from the sacred river Sarasvati— whence the whole water is also called ‘ sfrasvatya 4pah’—is to be used partly in the place of the ordinary Vasativarf water, and partly for the consecration or anointment (sprinkling) of the king. The different kinds of water or liquids are first taken in separate vessels of pal4sa (butea frondosa) wood, and then poured together into the udumbara vessel, 74 SATAPATHA-BRAHMANA. Indra past his enemies, for therewith they indeed guided Indra past the fiends, the Rakshas. Therewith he sprinkles him,—Sarasvatt being (the goddess of) Speech: it is with speech he thereby sprinkles him. This is one kind of water: it is that he now brings. 4. Thereupon the Adhvaryu, having taken ghee in four ladlings, steps down into the water, and takes the two waves which flow away (in different directions) after an animal or a man has stept (or plunged) into it. 5. The one which rises in front of him he catches up with (Vag. S. X, 2), ‘ Thou art the male’s wave, a bestower of kingship: bestow kingship on me, hail!—Thou art the male’s wave, a bestower of kingship: bestow kingship on N. N.!’ 6. He then catches up that (wave) which rises up behind him with, ‘Thou art the lord of a host of males, a bestower of kingship: bestow kingship on me, hail!—Thou art the lord of a host of males, a bestower of kingship: bestow kingship on N.N.!’ With that (water) he sprinkles ; for indeed that is the vigour of the water which rises when either beast or man plunges into it: it is with vigour he thus sprinkles him. This is one kind of water: it is that he now brings. 7. He then takes flowing (water) with (Vag. S. X, 3), ‘Task-plying yeare, bestowers of kingship: bestow ye kingship on me, hail !—Task-plying ye are, bestowers of kingship: bestow ye kingship on N.N.!’ With that (water) he sprinkles; for with vigour these (waters) flow, whence nothing stops them flowing along: it is v KANDA, 3 ADHYAYA, 4 BRAHMANA, IO. 75 with vigour he thus sprinkles him. This is one kind of water: it is that he now brings.
375 with vigour he thus sprinkles him. This is one kind of water: it is that he now brings. 8. He then takes such (water) as flows against the stream of the flowing water with, ‘Powerful ye are, bestowers of kingship: bestow ye kingship on me, hail!—Powerful ye are, bestowers of kingship: bestow ye kingship on N.N.!’ With that (water) he sprinkles, for with vigour indeed those (waters) flow against the stream of the flowing ones: it is with vigour he thus sprinkles him. This is one kind of water: it is that he now brings. 9. He then takes (water) that flows off (the main current) with, ‘Overflowing waters ye are, bestowers of kingship: bestow ye kingship on me, hail!—Overflowing waters ye are, bestowers of kingship: bestow ye kingship on N.N.!’ With that (water) he sprinkles. Now that (flow of water), after separating itself from that (main current), comes to be that again 1; and so there is in his kingdom even one belonging to some other kingdom, and even that man from another kingdom he absorbs: thus he (the Adhvaryu) bestows abundance upon him (the king), and it is with abundance that he thus consecrates him. This is one kind of water : it is that he now brings. 10. He then takes the lord of rivers (sea-water) with, ‘Thou art the lord of waters, a bestower of kingship: bestow thou kingship on me, hail!—Thou art the lord of waters, a bestower of kingship: bestow thou kingship on N.N.!’ 1 That is to say, it ultimately flows back and mingles again with the main current. 76 SATAPATHA-BRAHMANA. With that (water) he sprinkles him; and that lord of rivers (the ocean) being the same as the lord of waters, he thereby makes him (the king) the lord of the people. This is one kind of water: it is that he now brings. 11. He then takes (water from) a whirlpool with, ‘Thou art the offspring of the waters, a bestower of kingship: bestow thou kingship on me, hail!—Thou art the offspring of the waters, a bestower of kingship: bestow thou kingship on N.N.!’ With that (water) he sprinkles. Now the waters enclose the offspring (embryo) : he thus makes him the offspring of the people. This is one kind of water: it is that he now brings. 12. Then what standing pool of flowing water there is in a sunny spot, that (water) he takes with (Vag. S. X, 4), ‘Sun-skinned ye are, bestowers of kingship: bestow ye kingship on me, hail! —Sun-skinned ye are, bestowers of kingship: bestow ye kingship on N.N.!’ With that (water) he sprinkles: it is with lustre he thereby sprinkles him, and makes him sun-skinned. Now it is to Varuma that those waters belong which, (whilst being part) of flowing water, do not flow; and Varuma’s quickening (sava) is that RAgasdya : therefore he sprinkles him therewith. This is one kind of water: it is that he now brings.
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‘Quicken him, O gods, to be unrivalled!’ ? The Taitt. S. and Br. read ‘&mba’ instead, ‘a kind of grain,’ according to Sayama. * Or, perhaps, ‘on the part of the quickeners (rulers, savandm).’ 72 SATAPATHA-BRAHMANA. —he thereby says, ‘Quicken him, O gods, so as to be without an enemy ;’—‘for great chiefdom, for great lordship!’ in this there is nothing obscure ;— ‘for man-rule!’ ‘for the ruling of men,’ he thereby says;—‘for Indra’s energy!’ ‘for vigour’ he means to say when he says, ‘for Indra’s energy ;’—‘him, the son of such and such (a man), the son of such and such (a woman),’—whatever be his parentage, with reference to that he says this ;—‘ of such and such a people,’ that is to say, of the people whose king he is;—‘this man, O ye (people)?, is your king, Soma is the king of us Brahmans!’ He thereby causes everything here to be food for him (the king); the Brahman alone he excepts : therefore the Brahman is not to be fed upon, for he has Soma for his king. 13. Now those gods have the power of quickening, whence their name ‘devasd’ (Divine Quickeners). It is those gods who now quicken him thus, and quickened (consecrated) by them he will be consecrated on the morrow. 14. They are double-named, for a coupling means strength: ‘May the strong quicken (him),’ thus he thinks, and therefore they are double-named. 15. He nowsays, ‘Pronounce the invitatory prayer to Agni Svishéakzzt.’ And as to why that ceremony is performed here between two offerings *—verily Pragapati is that sacrifice which is here performed, and from which all these creatures were produced,— 1 Here the name of the people, e.g. ‘O ye Kurus, O ye Paaalas |’ is inserted. The Taitt. S. reads, ‘O ye Bharata.’ 3 That is to say, the oblations to the ‘ Divine Quickeners,’ which were inserted between the chief oblation of the (Agnishomfya) pasupurod4sa and the Svish/akrit of it; see above, parag. 10. V KANDA, 3 ADHYAYA, 4 BRAHMANA, 3. 73 and so they are even now produced after this one. Thus he places him (the Sacrificer) in the very middle of that PragApati, and quickens him in the middle : this is why that ceremony is performed between two offerings. Having called for the Srausha/, he says, ‘ Urge for Agni Svish¢akvzt !’ and offers as the Vasha¢ is pronounced. FourtH BrAHMANA. 1. He collects (various kinds of) water. The reason why he collects water, is that—water being vigour—he thereby collects vigour, the essence of the waters. 2. In a vessel of udumbara wood,—the udumbara (ficus glomerata) being sustenance, (that is) food— for the obtainment of sustenance, food : hence in an udumbara vessel (he mixes the different liquids).
22. In a vessel of udumbara wood,—the udumbara (ficus glomerata) being sustenance, (that is) food— for the obtainment of sustenance, food : hence in an udumbara vessel (he mixes the different liquids). 3. He first takes (water)! from the (river) Sarasvatt, with (Vag. S. X, 1), ‘ The gods took honeysweet water,—whereby he says, ‘the gods took water full of essence ;’—‘sapful, deemed kingquickening, —by ‘sapful’ he means to say, ‘full of essence ;’ and by ‘deemed king-quickening’ he means to say, ‘ (water) which is recognised as kingquickening ;’"—‘ wherewith they anointed Mitra and Varuza,’ for therewith they did anoint (sprinkle) Mitra and Varuza ;—‘ wherewith they guided ? This water gathered from an adjacent river and pond, with some admixture of genuine water from the sacred river Sarasvati— whence the whole water is also called ‘ sfrasvatya 4pah’—is to be used partly in the place of the ordinary Vasativarf water, and partly for the consecration or anointment (sprinkling) of the king. The different kinds of water or liquids are first taken in separate vessels of pal4sa (butea frondosa) wood, and then poured together into the udumbara vessel, 74 SATAPATHA-BRAHMANA. Indra past his enemies, for therewith they indeed guided Indra past the fiends, the Rakshas. Therewith he sprinkles him,—Sarasvatt being (the goddess of) Speech: it is with speech he thereby sprinkles him. This is one kind of water: it is that he now brings. 4. Thereupon the Adhvaryu, having taken ghee in four ladlings, steps down into the water, and takes the two waves which flow away (in different directions) after an animal or a man has stept (or plunged) into it. 5. The one which rises in front of him he catches up with (Vag. S. X, 2), ‘ Thou art the male’s wave, a bestower of kingship: bestow kingship on me, hail!—Thou art the male’s wave, a bestower of kingship: bestow kingship on N. N.!’ 6. He then catches up that (wave) which rises up behind him with, ‘Thou art the lord of a host of males, a bestower of kingship: bestow kingship on me, hail!—Thou art the lord of a host of males, a bestower of kingship: bestow kingship on N.N.!’ With that (water) he sprinkles ; for indeed that is the vigour of the water which rises when either beast or man plunges into it: it is with vigour he thus sprinkles him. This is one kind of water: it is that he now brings. 7. He then takes flowing (water) with (Vag. S. X, 3), ‘Task-plying yeare, bestowers of kingship: bestow ye kingship on me, hail !—Task-plying ye are, bestowers of kingship: bestow ye kingship on N.N.!’ With that (water) he sprinkles; for with vigour these (waters) flow, whence nothing stops them flowing along: it is v KANDA, 3 ADHYAYA, 4 BRAHMANA, IO. 75 with vigour he thus sprinkles him. This is one kind of water: it is that he now brings.
375 with vigour he thus sprinkles him. This is one kind of water: it is that he now brings. 8. He then takes such (water) as flows against the stream of the flowing water with, ‘Powerful ye are, bestowers of kingship: bestow ye kingship on me, hail!—Powerful ye are, bestowers of kingship: bestow ye kingship on N.N.!’ With that (water) he sprinkles, for with vigour indeed those (waters) flow against the stream of the flowing ones: it is with vigour he thus sprinkles him. This is one kind of water: it is that he now brings. 9. He then takes (water) that flows off (the main current) with, ‘Overflowing waters ye are, bestowers of kingship: bestow ye kingship on me, hail!—Overflowing waters ye are, bestowers of kingship: bestow ye kingship on N.N.!’ With that (water) he sprinkles. Now that (flow of water), after separating itself from that (main current), comes to be that again 1; and so there is in his kingdom even one belonging to some other kingdom, and even that man from another kingdom he absorbs: thus he (the Adhvaryu) bestows abundance upon him (the king), and it is with abundance that he thus consecrates him. This is one kind of water : it is that he now brings. 10. He then takes the lord of rivers (sea-water) with, ‘Thou art the lord of waters, a bestower of kingship: bestow thou kingship on me, hail!—Thou art the lord of waters, a bestower of kingship: bestow thou kingship on N.N.!’ 1 That is to say, it ultimately flows back and mingles again with the main current. 76 SATAPATHA-BRAHMANA. With that (water) he sprinkles him; and that lord of rivers (the ocean) being the same as the lord of waters, he thereby makes him (the king) the lord of the people. This is one kind of water: it is that he now brings. 11. He then takes (water from) a whirlpool with, ‘Thou art the offspring of the waters, a bestower of kingship: bestow thou kingship on me, hail!—Thou art the offspring of the waters, a bestower of kingship: bestow thou kingship on N.N.!’ With that (water) he sprinkles. Now the waters enclose the offspring (embryo) : he thus makes him the offspring of the people. This is one kind of water: it is that he now brings. 12. Then what standing pool of flowing water there is in a sunny spot, that (water) he takes with (Vag. S. X, 4), ‘Sun-skinned ye are, bestowers of kingship: bestow ye kingship on me, hail! —Sun-skinned ye are, bestowers of kingship: bestow ye kingship on N.N.!’ With that (water) he sprinkles: it is with lustre he thereby sprinkles him, and makes him sun-skinned. Now it is to Varuma that those waters belong which, (whilst being part) of flowing water, do not flow; and Varuma’s quickening (sava) is that RAgasdya : therefore he sprinkles him therewith. This is one kind of water: it is that he now brings.
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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