Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1’—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}. 4. He (the king) then rubs the sprinkled water Either at this juncture, or after the game at dice, the Hotr? recites the legend of Sunadsepha, as given Ait. Br. VII, 13-18.— * King Hariskandra, of the race of Ikshvaku, being childless, made a vow that if he obtained a son he would sacrifice him to Varuna. A son was born, who received the name of Rohita, but the father postponed, under various pretexts, the fulfilment of his vow. When at length he resolved to perform the sacrifice, Rohita refused to be the victim, and went out into the forest, where he lived for six years. He then met a poor Brahman Rishi called Agigarta, who had three sons, and Rohita purchased from Agigarta, for a hundred cows, the second son, named Suna/sepha, to be the substitute for himself in the sacrifice. Varuza approved of the substitute, and the sacrifice was’ about to be performed, the father receiving another hundred cows for binding his son to the sacrificial post, and a third hundred for agreeing to slaughter him. Sunadsepha, however, saved himself by reciting verses in honour of different deities, and was received into the family of Visvamitra, who was one of the officiating priests.’ Dowson, Dict. of Hindu Mythology. 96 SATAPATHA-BRAHMANA. over himself with the horn of a black antelope; for that collected essence of the waters wherewith he now anoints him means vigour ; ‘ May this vigour of mine spread through my whole self, thus he thinks, and therefore he rubs it all over himself. 5. He rubs it over himself, with (Vag. S. X, 19), ‘Forth from the back of the mountain, of the bull,—even as the mountain stands out here, even as the bull stands out beyond the cattle, so does he who performs the R4gasdya stand out beyond everything here, and everything here is below him: therefore he says, ‘Forth from the back of the mountain, of the bull,—‘ The ships keep moving, the self-pouring; they, the upwards bent, have turned back downwards, flowing after the ‘dragon of the deep?’ 6. He then makes him step the (three) Vishzusteps within (the extent of) the tiger's skin, with, ‘Vishzu’s outstepping thou art! Vishzu’s outstep thou art! Vishzu’s step thou art!’ Now Vishzu’s outstepping (vikramaza), Vishzu's outstep (vikranta), and Vishzu’s step (kranta) ? are these (three) worlds: thus having ascended these worlds, he is high above everything here, and everything here is below him. 7. He then pours the remainders (of the water) together into the Brdhman’s vessel: he thereby makes the Brahman an object of respect after the king, whence the Brahman is an object of respect after the king. 1 Ahi Budhnya, the Ivéwv dqus of Hellenic mythology (St. Petersburg dict.). * In the Black Yagus ritual the three steps are called ‘krama, kr4nta, and vikr4nta.’ Vv KANDA, 4 ADHYAYA, 2 BRAHMANA, I0. 97
21 Ahi Budhnya, the Ivéwv dqus of Hellenic mythology (St. Petersburg dict.). * In the Black Yagus ritual the three steps are called ‘krama, kr4nta, and vikr4nta.’ Vv KANDA, 4 ADHYAYA, 2 BRAHMANA, I0. 97 8. And to him who is his (the king’s) dearest son, he hands that vessel, thinking, ‘May this son of mine perpetuate this vigour of mine!’ g. He then returns to the G4rhapatya fire, (his son) holding on to him behind, and offers, with (Vag. S. X, 20), ‘O Pragdpati, than thee none other hath encompassed all these forms: for whatsoever object we sacrifice, let that accrue unto us!—This one is the father of N. N.!’— him who is the son, he makes the father, and him who is the father, he makes the son!: he thereby links together the vigour of both of them.—‘N. N. is the father of this one!’ him who is the father, he makes the father, and him who is the son, he makes the son: after linking together the vigour of these two, he puts it again in the proper way,— ‘May we be the lords of riches, hail!’—this is the blessing of that ceremony : a blessing he thereby invokes. 10. And any residue that is left over, he offers in the Agntdhrtya ; for redundant is that residue, and redundant also is the Agnidhrtya—in the Garhapatya they cook the oblations, and in the Ahavantya they offer, but that one is redundant: thus he puts the redundant to the redundant. He offers it on the north part (of the hearth), for that is the region of that god (Rudra): hence he offers it on the north 1 By way of illustration, Mahfdhara explains what would have happened at the inauguration of king Dasaratha (of Ayodhy4), the father of Rama; viz. in that case the first formula would run,— “R4ma is the father of Dasaratha;’ and the second—‘ Dasaratha is the father of Rama.’ According to the ceremonial of the Black Yagus the offering of the residue takes place at the house (first of the favourite son, according to Apastamba, and then) of the queen. Taitt. S., vol. ii, p. 154. [41] H 98 SATAPATHA-BRAHMANA. part. He offers with, ‘O Rudra, whatever potent!, highest name is thine, therein thou art an offering, thou art a home-offering, hail!’ THIRD BRAHMANA. 1. North of the Ahavantya he places a hundred, or more than a hundred, cows of that relative of his. The reason why he does so is this: 2. When Varumza was consecrated, his energy, his vigour departed from him. Probably? that collected essence (life-sap) of the waters wherewith they were sprinkling him, drove out his energy, his vigour. He found it in the cattle, and because he found it in them, therefore cattle are an object of respect. And having found it in the cattle, he again took to himself his energy, his vigour. And in like manner this one ;—that energy does not indeed depart from him, but he does it (thinking), ‘This Ragasdya is Varuza’s consecration, and Varuza did so.’
3And having found it in the cattle, he again took to himself his energy, his vigour. And in like manner this one ;—that energy does not indeed depart from him, but he does it (thinking), ‘This Ragasdya is Varuza’s consecration, and Varuza did so.’ 3. He takes down the chariot (from the stand °) ; for whatever turns away from the warrior (raganya) that he overtakes with his chariot: for this reason he takes down the chariot. 4. He takes it down with (V4g. S. X, 21), ‘Thou art Indra’sthunderbolt!’ The chariot is indeed a thunderbolt; and the Sacrificer is Indra ;—he is Indra for a twofold reason, namely because he is a 1 The meaning of krivi (krayi, Taitt. S.) is doubtful. Mahidhara derives it from ‘kar’ (to make or injure), in the sense of either ‘ efficacious,’ or ‘ destructive.’——A Grantha MS. of the Kazva text reads kavi, ‘ wise.’ ? T am now inclined to think that some such meaning as ‘ probably, perhaps’ (more nearly, German ‘ wohl’), fits all the passages (in the Bréhmazas at all events) where sasvat occurs. ® See above, V, 1, 4, 3 seq. v KANDA, 4 ADHYAYA, 3 BRAHMANA, 8. 99 Kshatriya, and because he is a Sacrificer: therefore he says, ‘Indra’s thunderbolt thou art.’ 5. Having turned it (so as to stand) inside the Vedi, he yokes it with, ‘I yoke thee by the direction of Mitra and Varumza, the directors!;’ for Mitra and Varuza are the two arms, and by his arms the Raganya belongs to Mitra and Varuza: that is why he says, ‘I yoke thee by direction of Mitra and Varuza, the directors.’ 6. He yokes it with four (horses), He passes along by the same way as that on which the dakshin4s *? go,—behind the Sadas, and in front of the hall. He stops it behind the 44tv4la, and in front of the Agnidhra. 7. He mounts it with, ‘For unfeebleness (I mount) thee, for svadha® (I mount) thee! ’—by ‘for unfeebleness thee’ he means to say, ‘for a state free from afflictions (I mount) thee ;’ by ‘ for svadha thee’ he means to say, ‘for life-sap (I mount) thee ;'—‘I, the unharmed Arguna!’ Now Indra is called Arguna, which is his mystic name; and this (king) is Indra for a twofold reason, namely because he is a Kshatriya, and because he is a Sacrificer: therefore he says, ‘the unharmed Arguna.’ 8. He then goads on the right yoke-horse, with, ‘Conquer thou by the impulse of the Maruts!’ For the Maruts are the clansmen, and it is by his 1 Prasdstrz, ‘the director,’ is also another name for the Maitravarusa priest. * That is, the cows given to priests as sacrificial fee. For particulars regarding the passage by which they are driven to their destination, see part ii, p. 344, note 1. ® Probably here ‘ for well-being ;’ the author, however, evidently takes it here in the sense of ‘invigorating potion,’ the drink offered to the deceased ancestors. H 2 100 SATAPATHA-BRAHMANA. clan that the chieftain wins what he desires to win: therefore he says, ‘Conquer thou by the impulse of the Maruts !’
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’—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}. 4. He (the king) then rubs the sprinkled water Either at this juncture, or after the game at dice, the Hotr? recites the legend of Sunadsepha, as given Ait. Br. VII, 13-18.— * King Hariskandra, of the race of Ikshvaku, being childless, made a vow that if he obtained a son he would sacrifice him to Varuna. A son was born, who received the name of Rohita, but the father postponed, under various pretexts, the fulfilment of his vow. When at length he resolved to perform the sacrifice, Rohita refused to be the victim, and went out into the forest, where he lived for six years. He then met a poor Brahman Rishi called Agigarta, who had three sons, and Rohita purchased from Agigarta, for a hundred cows, the second son, named Suna/sepha, to be the substitute for himself in the sacrifice. Varuza approved of the substitute, and the sacrifice was’ about to be performed, the father receiving another hundred cows for binding his son to the sacrificial post, and a third hundred for agreeing to slaughter him. Sunadsepha, however, saved himself by reciting verses in honour of different deities, and was received into the family of Visvamitra, who was one of the officiating priests.’ Dowson, Dict. of Hindu Mythology. 96 SATAPATHA-BRAHMANA. over himself with the horn of a black antelope; for that collected essence of the waters wherewith he now anoints him means vigour ; ‘ May this vigour of mine spread through my whole self, thus he thinks, and therefore he rubs it all over himself. 5. He rubs it over himself, with (Vag. S. X, 19), ‘Forth from the back of the mountain, of the bull,—even as the mountain stands out here, even as the bull stands out beyond the cattle, so does he who performs the R4gasdya stand out beyond everything here, and everything here is below him: therefore he says, ‘Forth from the back of the mountain, of the bull,—‘ The ships keep moving, the self-pouring; they, the upwards bent, have turned back downwards, flowing after the ‘dragon of the deep?’ 6. He then makes him step the (three) Vishzusteps within (the extent of) the tiger's skin, with, ‘Vishzu’s outstepping thou art! Vishzu’s outstep thou art! Vishzu’s step thou art!’ Now Vishzu’s outstepping (vikramaza), Vishzu's outstep (vikranta), and Vishzu’s step (kranta) ? are these (three) worlds: thus having ascended these worlds, he is high above everything here, and everything here is below him. 7. He then pours the remainders (of the water) together into the Brdhman’s vessel: he thereby makes the Brahman an object of respect after the king, whence the Brahman is an object of respect after the king. 1 Ahi Budhnya, the Ivéwv dqus of Hellenic mythology (St. Petersburg dict.). * In the Black Yagus ritual the three steps are called ‘krama, kr4nta, and vikr4nta.’ Vv KANDA, 4 ADHYAYA, 2 BRAHMANA, I0. 97
21 Ahi Budhnya, the Ivéwv dqus of Hellenic mythology (St. Petersburg dict.). * In the Black Yagus ritual the three steps are called ‘krama, kr4nta, and vikr4nta.’ Vv KANDA, 4 ADHYAYA, 2 BRAHMANA, I0. 97 8. And to him who is his (the king’s) dearest son, he hands that vessel, thinking, ‘May this son of mine perpetuate this vigour of mine!’ g. He then returns to the G4rhapatya fire, (his son) holding on to him behind, and offers, with (Vag. S. X, 20), ‘O Pragdpati, than thee none other hath encompassed all these forms: for whatsoever object we sacrifice, let that accrue unto us!—This one is the father of N. N.!’— him who is the son, he makes the father, and him who is the father, he makes the son!: he thereby links together the vigour of both of them.—‘N. N. is the father of this one!’ him who is the father, he makes the father, and him who is the son, he makes the son: after linking together the vigour of these two, he puts it again in the proper way,— ‘May we be the lords of riches, hail!’—this is the blessing of that ceremony : a blessing he thereby invokes. 10. And any residue that is left over, he offers in the Agntdhrtya ; for redundant is that residue, and redundant also is the Agnidhrtya—in the Garhapatya they cook the oblations, and in the Ahavantya they offer, but that one is redundant: thus he puts the redundant to the redundant. He offers it on the north part (of the hearth), for that is the region of that god (Rudra): hence he offers it on the north 1 By way of illustration, Mahfdhara explains what would have happened at the inauguration of king Dasaratha (of Ayodhy4), the father of Rama; viz. in that case the first formula would run,— “R4ma is the father of Dasaratha;’ and the second—‘ Dasaratha is the father of Rama.’ According to the ceremonial of the Black Yagus the offering of the residue takes place at the house (first of the favourite son, according to Apastamba, and then) of the queen. Taitt. S., vol. ii, p. 154. [41] H 98 SATAPATHA-BRAHMANA. part. He offers with, ‘O Rudra, whatever potent!, highest name is thine, therein thou art an offering, thou art a home-offering, hail!’ THIRD BRAHMANA. 1. North of the Ahavantya he places a hundred, or more than a hundred, cows of that relative of his. The reason why he does so is this: 2. When Varumza was consecrated, his energy, his vigour departed from him. Probably? that collected essence (life-sap) of the waters wherewith they were sprinkling him, drove out his energy, his vigour. He found it in the cattle, and because he found it in them, therefore cattle are an object of respect. And having found it in the cattle, he again took to himself his energy, his vigour. And in like manner this one ;—that energy does not indeed depart from him, but he does it (thinking), ‘This Ragasdya is Varuza’s consecration, and Varuza did so.’
3And having found it in the cattle, he again took to himself his energy, his vigour. And in like manner this one ;—that energy does not indeed depart from him, but he does it (thinking), ‘This Ragasdya is Varuza’s consecration, and Varuza did so.’ 3. He takes down the chariot (from the stand °) ; for whatever turns away from the warrior (raganya) that he overtakes with his chariot: for this reason he takes down the chariot. 4. He takes it down with (V4g. S. X, 21), ‘Thou art Indra’sthunderbolt!’ The chariot is indeed a thunderbolt; and the Sacrificer is Indra ;—he is Indra for a twofold reason, namely because he is a 1 The meaning of krivi (krayi, Taitt. S.) is doubtful. Mahidhara derives it from ‘kar’ (to make or injure), in the sense of either ‘ efficacious,’ or ‘ destructive.’——A Grantha MS. of the Kazva text reads kavi, ‘ wise.’ ? T am now inclined to think that some such meaning as ‘ probably, perhaps’ (more nearly, German ‘ wohl’), fits all the passages (in the Bréhmazas at all events) where sasvat occurs. ® See above, V, 1, 4, 3 seq. v KANDA, 4 ADHYAYA, 3 BRAHMANA, 8. 99 Kshatriya, and because he is a Sacrificer: therefore he says, ‘Indra’s thunderbolt thou art.’ 5. Having turned it (so as to stand) inside the Vedi, he yokes it with, ‘I yoke thee by the direction of Mitra and Varumza, the directors!;’ for Mitra and Varuza are the two arms, and by his arms the Raganya belongs to Mitra and Varuza: that is why he says, ‘I yoke thee by direction of Mitra and Varuza, the directors.’ 6. He yokes it with four (horses), He passes along by the same way as that on which the dakshin4s *? go,—behind the Sadas, and in front of the hall. He stops it behind the 44tv4la, and in front of the Agnidhra. 7. He mounts it with, ‘For unfeebleness (I mount) thee, for svadha® (I mount) thee! ’—by ‘for unfeebleness thee’ he means to say, ‘for a state free from afflictions (I mount) thee ;’ by ‘ for svadha thee’ he means to say, ‘for life-sap (I mount) thee ;'—‘I, the unharmed Arguna!’ Now Indra is called Arguna, which is his mystic name; and this (king) is Indra for a twofold reason, namely because he is a Kshatriya, and because he is a Sacrificer: therefore he says, ‘the unharmed Arguna.’ 8. He then goads on the right yoke-horse, with, ‘Conquer thou by the impulse of the Maruts!’ For the Maruts are the clansmen, and it is by his 1 Prasdstrz, ‘the director,’ is also another name for the Maitravarusa priest. * That is, the cows given to priests as sacrificial fee. For particulars regarding the passage by which they are driven to their destination, see part ii, p. 344, note 1. ® Probably here ‘ for well-being ;’ the author, however, evidently takes it here in the sense of ‘invigorating potion,’ the drink offered to the deceased ancestors. H 2 100 SATAPATHA-BRAHMANA. clan that the chieftain wins what he desires to win: therefore he says, ‘Conquer thou by the impulse of the Maruts !’
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.
No commentary for this page.