Fetching
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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1H 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 !’ 9. He then stops (the chariot) in the midst of the cows}, with, ‘May we obtain by themind!’ For it is by the mind that everything here (that is obtained) is obtained; and by the mind therefore he now obtains everything: therefore he says, ‘May we obtain by the mind!’ 10. He then touches a cow with the end of the bow, with, ‘Together with energy!’'—energy means vigour, kine: it is energy, vigour, he thereby takes to himself. And he adds, ‘I overpower them, I seize them!’ 11. Now as to why he stops amidst the cows of his relative,—whatever is tending away from a man, be it either fame, or anything else, that passes over to his relative foremost of all;—that energy, or vigour, he now takes again from his relative to himself: that is why he stops amidst the cows of his relative. 12, In return he presents to him just as many (cows) *, or more. For assuredly he, the Sacrificer, 1 In the ceremonial of the Black Yagus a sham-fight takes place here. East or north of the sacrificial ground a Raganya has posted himself with bow in hand. The king discharges the arrows at him, with, ‘Obtained is the mind!’ and having thus, as it were, overpowered the enemy, he wheels round in a sunwise direction, with, ‘I (have become endowed) with energy, with vigour!’ He then puts on shoes of boar’s skin, with, ‘Thou art the mettle of cattle,’ gets down from the chariot, and puts on ornaments of silver, copper (as Sayama here interprets audumbara), and gold (afterwards to be given to the Brahman). Then follow the oblations relating to the unyoking of the chariot. Taitt. S. I, 8, 15, with commentary. ® Viz. as many as he has taken from him, a hundred or more. Vv KANDA, 4 ADHYAYA, 3 BRAHMANA, 15. ‘101 is not capable of a cruel deed; but cruelly indeed he acts when he says, ‘I overpower them, I seize them;’ and thus that is done by him without cruelty: this is why, in return, he presents to him just as many (cows) or more. 13. He then pulls the right-side (horses, or reins). He passes along on the same way as that on which the dakshivz4 (cows) go,—in front of the sacrificial post, and along the south of the Vedi. Behind the Sadas, and in front of the hall, he stops that (car). 14. [Vag. S. X, 22] ‘Lest, O Indra, overpowerer of the mighty, we be wanting thee, heedless through ungodliness,—mount thou, O divine wielder of the thunderbolt, the chariot which thou restrainest (as well as its) well-horsed reins! With this (verse) he stops (the chariot) ;—reins (rasmi *) means bridle (abhisu) : therefore he says, ‘Thou restrainest the well-horsed reins. Thereupon he offers the (four oblations) relating to the unyoking of the chariot. ‘ Wellpleased the chariot shall be when unyoked,’ he thinks, and therefore he offers the (oblations) relating to the unyoking of the chariot.
2Thereupon he offers the (four oblations) relating to the unyoking of the chariot. ‘ Wellpleased the chariot shall be when unyoked,’ he thinks, and therefore he offers the (oblations) relating to the unyoking of the chariot. 15. He offers with (V4g. S. X, 23), ‘To Agni, the House-lord, hail!’ He thereby pleases the part of the chariot relating to Agni; and it is the shoulder-pieces of the chariot that relate to Agni: it is the shoulder-pieces (of the yoke) he thereby pleases. And the house-lord’s position means prosperity : as much as he (the king) rules over, for ’ For a different version of this somewhat awkwardly constructed verse, see Rik S. V, 33, 3. * The explanation is given because the word has also the meaning ‘ray.’ 102 SATAPATHA-BRAHMANA, the prosperity, the house-lordship, of that his kingship is thereby rendéred free (unopposed). 16. ‘To Soma, the wood-lord (tree), hail!’ There are two kinds of (objects) coming from trees, the wheels of chariots and waggons, for both of these he thereby ensures safety. And the wood-lord (tree) being Soma,—whatever part of the chariot comes from the tree, that he thereby pleases. Now the parts of the chariot coming from trees are the wooden pieces of the chariot : hence it is the wooden pieces he thereby pleases. And Soma being the nobility, it is over the nobility that his kingship is théreby rendered free. 17. ‘Fo the strength of the Maruts, hail!’ He thereby pleases the part of the chariot belonging to the Maruts,—there are four horses, the chariot the fifth, and the warrior (chariot-fighter) and charioteer two—these aré seven, and the host of the Maruts consists of (troops of) seven each : he thereby pleases the whole chariot ; and the Maruts being the peasants, it is over the peasantry that his kingship is thereby rendered free. 18. ‘To Indra’s energy, hail!’ He thereby pleases the part of the chariot that belongs to Indra. Now the warrior relates to Indra, and it is the warrior he thereby pleases. And Indra’s energy (indriya) means the vigour in Indra?: it is in regard to energy, vigour, that his kingship is thereby rendered free. 19. He then puts on shoes of boar’s skin. Now the gods once put a pot of ghee on the fire. Therefrom a boar was produced: hence the boar is fat, * 2? Or, means vigour, Indra. V KANDA, 4 ADHYAYA, 3 BRAHMANA, 22. 103 for it was produced from ghee. Hence also cows readily take to a boar: it is indeed their own essence (life-sap, blood) they are readily taking to. Thus he firmly establishes himself in the essence of the cattle: therefore he puts on shoes of boar’s skin.
3V KANDA, 4 ADHYAYA, 3 BRAHMANA, 22. 103 for it was produced from ghee. Hence also cows readily take to a boar: it is indeed their own essence (life-sap, blood) they are readily taking to. Thus he firmly establishes himself in the essence of the cattle: therefore he puts on shoes of boar’s skin. 20. Looking down on this (earth) he then mutters, ‘O mother Earth, injure me not, nor I thee!’ For the Earth was once afraid of Varuza, when he had been.consecrated, thinking, ‘Something great surely has he become now that he has been consecrated : I fear lest he may rend me asunder!’ And Varuma also was afraid of the Earth, thinking, ‘I fear lest she may shake me off! Hence by that (formula) he entered into a friendly relation with her; for a mother does not injure her son, nor does a son injure his mother. 21. Now this RAgasfya is Varuza’s consecration ; and the Earth is afraid of him, thinking, ‘Something great surely has he become now that he has been consecrated : I fear lest he may rend me asunder!’ And he also is afraid of her, thinking, ‘I fear lest she may shake me off.’ Hence he thereby enters into a friendly relation with her ; for a mother does not injure her son, nor does a son injure his mother : therefore he mutters thus. 22. He steps down (from the chariot), muttering this atié4andas verse (Vag. S. X, 24; Rzk S. IV, 40, 5), ‘The swan dwelling in the light, the Vasu dwelling in the air, the priest seated on the altar, the guest dwelling in the retreat (house), —the man-dwelling, the space-dwelling?, the law-dwelling, the sphere-dwelling, the water- ’ Or perhaps, ‘in the best place (vara).’ See VI, 7, 3, 11. 104 SATAPATHA-BRAHMANA, born, cow-born, law-born, rock-born (is) the great truth. For that ati#Zandas (or excessive metre) comprises all the metres: thus evil does not descend along with him. 23. Let not the charioteer get down along with (or, after) him, lest he should descend on the same world on which the anointed (king) has just descended. They put him up, along with the chariot, on the carstand. Thence he leaps down: thus he does not descend on the same world on which the anointed has just descended}. 24. North of the Ahavantya is the original fire, taken up (from the hearth’). Behind the right hind-wheel of the cart-stand he fastens two round satam4nas °. 25. He then hides an udumbara (ficus glomerata) branch (in the wheel-track). He touches one of those two (plates), with (Vag. S. X, 25), ‘So great thou art, life thou art: bestow life upon me! A yoke-mate thou art, lustre thou art: bestow lustre upon me!’ He thereby takes life and lustre to himself. 26. He then touches the udumbara branch, with, ‘Sustenance thou art: bestow sustenance upon me!’ He thereby takes sustenance (strength) to himself. Those same two round satam4nas are the fee for this ceremony. He gives them to the
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.
1H 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 !’ 9. He then stops (the chariot) in the midst of the cows}, with, ‘May we obtain by themind!’ For it is by the mind that everything here (that is obtained) is obtained; and by the mind therefore he now obtains everything: therefore he says, ‘May we obtain by the mind!’ 10. He then touches a cow with the end of the bow, with, ‘Together with energy!’'—energy means vigour, kine: it is energy, vigour, he thereby takes to himself. And he adds, ‘I overpower them, I seize them!’ 11. Now as to why he stops amidst the cows of his relative,—whatever is tending away from a man, be it either fame, or anything else, that passes over to his relative foremost of all;—that energy, or vigour, he now takes again from his relative to himself: that is why he stops amidst the cows of his relative. 12, In return he presents to him just as many (cows) *, or more. For assuredly he, the Sacrificer, 1 In the ceremonial of the Black Yagus a sham-fight takes place here. East or north of the sacrificial ground a Raganya has posted himself with bow in hand. The king discharges the arrows at him, with, ‘Obtained is the mind!’ and having thus, as it were, overpowered the enemy, he wheels round in a sunwise direction, with, ‘I (have become endowed) with energy, with vigour!’ He then puts on shoes of boar’s skin, with, ‘Thou art the mettle of cattle,’ gets down from the chariot, and puts on ornaments of silver, copper (as Sayama here interprets audumbara), and gold (afterwards to be given to the Brahman). Then follow the oblations relating to the unyoking of the chariot. Taitt. S. I, 8, 15, with commentary. ® Viz. as many as he has taken from him, a hundred or more. Vv KANDA, 4 ADHYAYA, 3 BRAHMANA, 15. ‘101 is not capable of a cruel deed; but cruelly indeed he acts when he says, ‘I overpower them, I seize them;’ and thus that is done by him without cruelty: this is why, in return, he presents to him just as many (cows) or more. 13. He then pulls the right-side (horses, or reins). He passes along on the same way as that on which the dakshivz4 (cows) go,—in front of the sacrificial post, and along the south of the Vedi. Behind the Sadas, and in front of the hall, he stops that (car). 14. [Vag. S. X, 22] ‘Lest, O Indra, overpowerer of the mighty, we be wanting thee, heedless through ungodliness,—mount thou, O divine wielder of the thunderbolt, the chariot which thou restrainest (as well as its) well-horsed reins! With this (verse) he stops (the chariot) ;—reins (rasmi *) means bridle (abhisu) : therefore he says, ‘Thou restrainest the well-horsed reins. Thereupon he offers the (four oblations) relating to the unyoking of the chariot. ‘ Wellpleased the chariot shall be when unyoked,’ he thinks, and therefore he offers the (oblations) relating to the unyoking of the chariot.
2Thereupon he offers the (four oblations) relating to the unyoking of the chariot. ‘ Wellpleased the chariot shall be when unyoked,’ he thinks, and therefore he offers the (oblations) relating to the unyoking of the chariot. 15. He offers with (V4g. S. X, 23), ‘To Agni, the House-lord, hail!’ He thereby pleases the part of the chariot relating to Agni; and it is the shoulder-pieces of the chariot that relate to Agni: it is the shoulder-pieces (of the yoke) he thereby pleases. And the house-lord’s position means prosperity : as much as he (the king) rules over, for ’ For a different version of this somewhat awkwardly constructed verse, see Rik S. V, 33, 3. * The explanation is given because the word has also the meaning ‘ray.’ 102 SATAPATHA-BRAHMANA, the prosperity, the house-lordship, of that his kingship is thereby rendéred free (unopposed). 16. ‘To Soma, the wood-lord (tree), hail!’ There are two kinds of (objects) coming from trees, the wheels of chariots and waggons, for both of these he thereby ensures safety. And the wood-lord (tree) being Soma,—whatever part of the chariot comes from the tree, that he thereby pleases. Now the parts of the chariot coming from trees are the wooden pieces of the chariot : hence it is the wooden pieces he thereby pleases. And Soma being the nobility, it is over the nobility that his kingship is théreby rendered free. 17. ‘Fo the strength of the Maruts, hail!’ He thereby pleases the part of the chariot belonging to the Maruts,—there are four horses, the chariot the fifth, and the warrior (chariot-fighter) and charioteer two—these aré seven, and the host of the Maruts consists of (troops of) seven each : he thereby pleases the whole chariot ; and the Maruts being the peasants, it is over the peasantry that his kingship is thereby rendered free. 18. ‘To Indra’s energy, hail!’ He thereby pleases the part of the chariot that belongs to Indra. Now the warrior relates to Indra, and it is the warrior he thereby pleases. And Indra’s energy (indriya) means the vigour in Indra?: it is in regard to energy, vigour, that his kingship is thereby rendered free. 19. He then puts on shoes of boar’s skin. Now the gods once put a pot of ghee on the fire. Therefrom a boar was produced: hence the boar is fat, * 2? Or, means vigour, Indra. V KANDA, 4 ADHYAYA, 3 BRAHMANA, 22. 103 for it was produced from ghee. Hence also cows readily take to a boar: it is indeed their own essence (life-sap, blood) they are readily taking to. Thus he firmly establishes himself in the essence of the cattle: therefore he puts on shoes of boar’s skin.
3V KANDA, 4 ADHYAYA, 3 BRAHMANA, 22. 103 for it was produced from ghee. Hence also cows readily take to a boar: it is indeed their own essence (life-sap, blood) they are readily taking to. Thus he firmly establishes himself in the essence of the cattle: therefore he puts on shoes of boar’s skin. 20. Looking down on this (earth) he then mutters, ‘O mother Earth, injure me not, nor I thee!’ For the Earth was once afraid of Varuza, when he had been.consecrated, thinking, ‘Something great surely has he become now that he has been consecrated : I fear lest he may rend me asunder!’ And Varuma also was afraid of the Earth, thinking, ‘I fear lest she may shake me off! Hence by that (formula) he entered into a friendly relation with her; for a mother does not injure her son, nor does a son injure his mother. 21. Now this RAgasfya is Varuza’s consecration ; and the Earth is afraid of him, thinking, ‘Something great surely has he become now that he has been consecrated : I fear lest he may rend me asunder!’ And he also is afraid of her, thinking, ‘I fear lest she may shake me off.’ Hence he thereby enters into a friendly relation with her ; for a mother does not injure her son, nor does a son injure his mother : therefore he mutters thus. 22. He steps down (from the chariot), muttering this atié4andas verse (Vag. S. X, 24; Rzk S. IV, 40, 5), ‘The swan dwelling in the light, the Vasu dwelling in the air, the priest seated on the altar, the guest dwelling in the retreat (house), —the man-dwelling, the space-dwelling?, the law-dwelling, the sphere-dwelling, the water- ’ Or perhaps, ‘in the best place (vara).’ See VI, 7, 3, 11. 104 SATAPATHA-BRAHMANA, born, cow-born, law-born, rock-born (is) the great truth. For that ati#Zandas (or excessive metre) comprises all the metres: thus evil does not descend along with him. 23. Let not the charioteer get down along with (or, after) him, lest he should descend on the same world on which the anointed (king) has just descended. They put him up, along with the chariot, on the carstand. Thence he leaps down: thus he does not descend on the same world on which the anointed has just descended}. 24. North of the Ahavantya is the original fire, taken up (from the hearth’). Behind the right hind-wheel of the cart-stand he fastens two round satam4nas °. 25. He then hides an udumbara (ficus glomerata) branch (in the wheel-track). He touches one of those two (plates), with (Vag. S. X, 25), ‘So great thou art, life thou art: bestow life upon me! A yoke-mate thou art, lustre thou art: bestow lustre upon me!’ He thereby takes life and lustre to himself. 26. He then touches the udumbara branch, with, ‘Sustenance thou art: bestow sustenance upon me!’ He thereby takes sustenance (strength) to himself. Those same two round satam4nas are the fee for this ceremony. He gives them to the
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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