Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1% S4yana supplies ‘ kings,’ and refers to Taitt. Br. I, 8, 4, 1, where the Kurupa#Aila (kings) are said to issue forth in the dewy season (on a raid over the eastern country), and to return with their booty at the end of the hot season. See paragraph 5. V KANDA, 5 ADHYAYA, 2 BRAHMANA, 9. 125 6. There is a cake on eight potsherds for Agni, a pap for Soma, a cake on twelve or eight potsherds for Savitrz,a pap for Brzhaspati, a cake on ten potsherds for Tvashérz, and one on twelve potsherds for (Agni) Vaisv4nara—these are the first six oblations. 7. The six last are paps,—a pap for Sarasvatti, a pap for Pishan, a pap for Mitra, a pap for Kshetrapati (the Landlord or Lord of the manor), a pap for Varuza, and a pap for Aditi,—these are the last six paps. 8. Thereupon they seize? a reddish-white (cow) which is clearly with calf, (as a victim) for Aditi. The mode of procedure regarding her is the same as that of the eight-footed barren cow*% Now, Aditi being this earth, it is her embryo (child) he thereby causes him (the king) to be. The sacrificial fee for this (cow-offering) is just such a reddish-white cow that is clearly with calf. 9. They then seize a dappled one, which is clearly with calf, (as a victim) for the Maruts. The mode of procedure regarding this one is the same. The Maruts being the clans, he thereby makes him the embryo ® of the clans, The sacrificial fee for this (cow-offering) is just such a dappled (cow) that is clearly with calf. 1 In the Taittirfya ceremonial this animal sacrifice precedes the ‘prayugim havimshi;’ being itself succeeded in the first place by the ‘ satyadtandm havimshi.’ * On the course of procedure regarding the ‘ashMpadi,’ or (supposed) barren cow, found ultimately to be impregnated, see part ii, P- 391 seq. ® That is, he causes him to spring forth from the midst of the people, and be protected by them on all sides. 126, SATAPATHA-BRAHMANA, 10. These two animal victims, whilst being such, are seized (by some) in a different way. The one that is seized for Aditi, (some) seize for the Adityas, —the Adityas being the All, he (the priest) thereby makes him the embryo of the All (universe). And the one that is seized for the Maruts, (some) seize for the All-gods,—the All-gods being the All, he thereby makes him the embryo of the All. THE KESAVAPANIYA. Tuirp BRAHMANA. 1. When he has performed the Consecrationceremony (Abhisheantya), he does not shave his hair. The reason why he does not shave his hair (is this) :—that collected essence of the waters wherewith he is then sprinkled (anointed) is vigour, and it is the hair (of his head) that it reaches first when he is sprinkled ; hence were he to shave his hair, he would cause that glory to fall off from him, and would sweep it away: therefore he does not shave his hair. 2. He does not shave his hair for a year}!,— religious observance is of equal measure with the year, hence he does not shave for a year: the Kesavapantya?, namely, is a (day of) praise-
22. He does not shave his hair for a year}!,— religious observance is of equal measure with the year, hence he does not shave for a year: the Kesavapantya?, namely, is a (day of) praise- 1 He is, however, allowed to shave his beard. According to L&ty. Sr. IX, 2, 20 seq., he is to pass his nights during the year in the fire-house on a tiger’s skin; he is never to enter the village, and is constantly to keep up the fire. Nor is any one in his kingdom, except a Brahman, to get his hair cut, and even the horses are to remain unclipped. * The Kesavapanfya, or ‘hair-cutting’ (sacrifice), the fourth of the seven Soma-sacrifices enjoined for the inauguration of a king, is to be performed on the full-moon of Gyeshéfa (about V KANDA, 5 ADHYAYA, 3 BRAHMANA, 4. 127 singing (stoma) with the view of the termination of the religious performance. 3. Twenty-onefold is (each stotra of) its Morningservice, seventeenfold (of) the Midday-service, fifteenfold (of) the Evening-service, together with the Uktha (stotras), the Shodasin, and (the twelve stotras of) the Night-service. 4. The Twilight (hymn)! is (performed in the) Trivvzt (stoma), and with the Rathantara (tune). For the twenty-onefold (stoma) is he that burns yonder (the sun); from that twenty-onefold one he (the Sacrificer) parts, and descends again to the seventeenfold one ; from the seventeenfold one to the May 1), a twelvemonth after the Abhishefaniya, and is to take the form of the Atiratra-Gyotishfoma. As usual, the author only alludes to any special. peculiarities from the ordinary performance. The ordinary ascending scale of stomas—viz. the Trivrzt-stoma for the Bahishpavam4na-stotra, the Paitkadasa for the Agya-stotras and the Madhyandina-pavam4na; the Saptadasa for the Prish¢hastotras, and the Trétiya-pavamina; and the Ekavimsa-stoma for the Agnish/oma-siman—prescribed for the twelve stotras of the Agnish/oma (part i, p. 310 seq.), is to be reversed on the present occasion, and the scale of stomas is to be a descending one. The succeeding stotras—viz. (13-15) the three Uktha-stotras; (16) the Shodasin ; and (17-28) the three rounds of the night service requiring four stotras each—are likewise to be performed in the Pastkadasa (or fifteen-versed) stoma, employed for the hymns of the evening pressing. ! The Sandhi-stotra, or Twilight hymn, Sima-veda II, 99-104, is the final stotra of the Atiratra (part ii, p. 398). Each of the three couplets is, as usual, sung as a triplet, the three thus producing the nine verses of the Trivrzt-stoma. The Rathantara tune, to which the couplets are to be sung, is given in the Uhyag4na (SAma-veda, vol. v, p. 381), but with different verses, viz. Sima-veda I, 30, 31 (abhi tva sQra nonumo), the verses most commonly sung to that famous tune. The chanters’ manuals of the AtirAtra (e.g. Ind. Off. MS. 1748) accordingly adapt the tune to the verses here required (ena vo agnim namaso). 128 SATAPATHA-BRAHMANA.
3Sima-veda I, 30, 31 (abhi tva sQra nonumo), the verses most commonly sung to that famous tune. The chanters’ manuals of the AtirAtra (e.g. Ind. Off. MS. 1748) accordingly adapt the tune to the verses here required (ena vo agnim namaso). 128 SATAPATHA-BRAHMANA. fifteenfold one ; and from the fifteenfold one he plants his foot on this firm footing, the Trivrzt (stoma). 5. The Rathantara is the Prish¢ha (stotra)! of this (sacrifice) ; for the Rathantara is this (earth) : it is on her, as on a firm footing, he thereby plants his feet. It is an Atirdtra (sacrifice)—the Atiratra is a firm footing : therefore it is an Atiratra. 6. He only cuts down his hair, but does not shave it; for that collected essence of the waters with which he is sprinkled is vigour, and it is the hair that it reaches first when he is sprinkled. Thus were he to shave off his hair he would cause that glory to fall off from him, and would sweep it away. But when he cuts it down, he attaches that glory to his own self: therefore he only cuts down his hair, but does not shave it. This is for him a religious observance: as long as he lives he does not stand on this (earth with bare feet *). 7. From the throne-seat he slips into the shoes ; and on shoes (he stands), whatever his vehicle may be, whether a chariot or anything else. For verily he who performs the Ragastya is high above everything here, and everything here is beneath him ;—therefore this is for him a religious observance: as long 1 The first (or Hotrz’s) Prish¢Aa-stotra at the midday-service is either the Rathantara, Sima-veda II, 30, 31 (as for instance at the Agnish/oma), or Brzhat-siman II, 159-160 (as at the Ukthya sacrifice). The Brthat is also ordinarily chanted at the Atiratra, but on the present occasion the Rathantara is to be substituted for it. ® SAyama interprets this passage so as to imply two separate injunctions :—‘ For as long as he lives this (cutting down of his hair) is a religious observance for him; and he does not stand on the ground (without shoes).’ The repetition in the next paragraph, however, renders this interpretation very improbable. Vv KANDA, 5 ADHYAYA, 4 BRAHMAMNA, I. 129 as he lives he does not stand on the earth (with bare feet). THE SAUTRAMAATt. FourtuH BrAHMANA. 1. There is a reddish-white (he-goat as the victim) for the Asvins!, for the Asvins are reddish-white. There is an ewe with teats in the dewlap? for Sarasvati; and a bull he seizes for Indra Sutraman (the good protector)*, Difficult to obtain are beasts with such perfections ; if he cannot obtain any
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% S4yana supplies ‘ kings,’ and refers to Taitt. Br. I, 8, 4, 1, where the Kurupa#Aila (kings) are said to issue forth in the dewy season (on a raid over the eastern country), and to return with their booty at the end of the hot season. See paragraph 5. V KANDA, 5 ADHYAYA, 2 BRAHMANA, 9. 125 6. There is a cake on eight potsherds for Agni, a pap for Soma, a cake on twelve or eight potsherds for Savitrz,a pap for Brzhaspati, a cake on ten potsherds for Tvashérz, and one on twelve potsherds for (Agni) Vaisv4nara—these are the first six oblations. 7. The six last are paps,—a pap for Sarasvatti, a pap for Pishan, a pap for Mitra, a pap for Kshetrapati (the Landlord or Lord of the manor), a pap for Varuza, and a pap for Aditi,—these are the last six paps. 8. Thereupon they seize? a reddish-white (cow) which is clearly with calf, (as a victim) for Aditi. The mode of procedure regarding her is the same as that of the eight-footed barren cow*% Now, Aditi being this earth, it is her embryo (child) he thereby causes him (the king) to be. The sacrificial fee for this (cow-offering) is just such a reddish-white cow that is clearly with calf. 9. They then seize a dappled one, which is clearly with calf, (as a victim) for the Maruts. The mode of procedure regarding this one is the same. The Maruts being the clans, he thereby makes him the embryo ® of the clans, The sacrificial fee for this (cow-offering) is just such a dappled (cow) that is clearly with calf. 1 In the Taittirfya ceremonial this animal sacrifice precedes the ‘prayugim havimshi;’ being itself succeeded in the first place by the ‘ satyadtandm havimshi.’ * On the course of procedure regarding the ‘ashMpadi,’ or (supposed) barren cow, found ultimately to be impregnated, see part ii, P- 391 seq. ® That is, he causes him to spring forth from the midst of the people, and be protected by them on all sides. 126, SATAPATHA-BRAHMANA, 10. These two animal victims, whilst being such, are seized (by some) in a different way. The one that is seized for Aditi, (some) seize for the Adityas, —the Adityas being the All, he (the priest) thereby makes him the embryo of the All (universe). And the one that is seized for the Maruts, (some) seize for the All-gods,—the All-gods being the All, he thereby makes him the embryo of the All. THE KESAVAPANIYA. Tuirp BRAHMANA. 1. When he has performed the Consecrationceremony (Abhisheantya), he does not shave his hair. The reason why he does not shave his hair (is this) :—that collected essence of the waters wherewith he is then sprinkled (anointed) is vigour, and it is the hair (of his head) that it reaches first when he is sprinkled ; hence were he to shave his hair, he would cause that glory to fall off from him, and would sweep it away: therefore he does not shave his hair. 2. He does not shave his hair for a year}!,— religious observance is of equal measure with the year, hence he does not shave for a year: the Kesavapantya?, namely, is a (day of) praise-
22. He does not shave his hair for a year}!,— religious observance is of equal measure with the year, hence he does not shave for a year: the Kesavapantya?, namely, is a (day of) praise- 1 He is, however, allowed to shave his beard. According to L&ty. Sr. IX, 2, 20 seq., he is to pass his nights during the year in the fire-house on a tiger’s skin; he is never to enter the village, and is constantly to keep up the fire. Nor is any one in his kingdom, except a Brahman, to get his hair cut, and even the horses are to remain unclipped. * The Kesavapanfya, or ‘hair-cutting’ (sacrifice), the fourth of the seven Soma-sacrifices enjoined for the inauguration of a king, is to be performed on the full-moon of Gyeshéfa (about V KANDA, 5 ADHYAYA, 3 BRAHMANA, 4. 127 singing (stoma) with the view of the termination of the religious performance. 3. Twenty-onefold is (each stotra of) its Morningservice, seventeenfold (of) the Midday-service, fifteenfold (of) the Evening-service, together with the Uktha (stotras), the Shodasin, and (the twelve stotras of) the Night-service. 4. The Twilight (hymn)! is (performed in the) Trivvzt (stoma), and with the Rathantara (tune). For the twenty-onefold (stoma) is he that burns yonder (the sun); from that twenty-onefold one he (the Sacrificer) parts, and descends again to the seventeenfold one ; from the seventeenfold one to the May 1), a twelvemonth after the Abhishefaniya, and is to take the form of the Atiratra-Gyotishfoma. As usual, the author only alludes to any special. peculiarities from the ordinary performance. The ordinary ascending scale of stomas—viz. the Trivrzt-stoma for the Bahishpavam4na-stotra, the Paitkadasa for the Agya-stotras and the Madhyandina-pavam4na; the Saptadasa for the Prish¢hastotras, and the Trétiya-pavamina; and the Ekavimsa-stoma for the Agnish/oma-siman—prescribed for the twelve stotras of the Agnish/oma (part i, p. 310 seq.), is to be reversed on the present occasion, and the scale of stomas is to be a descending one. The succeeding stotras—viz. (13-15) the three Uktha-stotras; (16) the Shodasin ; and (17-28) the three rounds of the night service requiring four stotras each—are likewise to be performed in the Pastkadasa (or fifteen-versed) stoma, employed for the hymns of the evening pressing. ! The Sandhi-stotra, or Twilight hymn, Sima-veda II, 99-104, is the final stotra of the Atiratra (part ii, p. 398). Each of the three couplets is, as usual, sung as a triplet, the three thus producing the nine verses of the Trivrzt-stoma. The Rathantara tune, to which the couplets are to be sung, is given in the Uhyag4na (SAma-veda, vol. v, p. 381), but with different verses, viz. Sima-veda I, 30, 31 (abhi tva sQra nonumo), the verses most commonly sung to that famous tune. The chanters’ manuals of the AtirAtra (e.g. Ind. Off. MS. 1748) accordingly adapt the tune to the verses here required (ena vo agnim namaso). 128 SATAPATHA-BRAHMANA.
3Sima-veda I, 30, 31 (abhi tva sQra nonumo), the verses most commonly sung to that famous tune. The chanters’ manuals of the AtirAtra (e.g. Ind. Off. MS. 1748) accordingly adapt the tune to the verses here required (ena vo agnim namaso). 128 SATAPATHA-BRAHMANA. fifteenfold one ; and from the fifteenfold one he plants his foot on this firm footing, the Trivrzt (stoma). 5. The Rathantara is the Prish¢ha (stotra)! of this (sacrifice) ; for the Rathantara is this (earth) : it is on her, as on a firm footing, he thereby plants his feet. It is an Atirdtra (sacrifice)—the Atiratra is a firm footing : therefore it is an Atiratra. 6. He only cuts down his hair, but does not shave it; for that collected essence of the waters with which he is sprinkled is vigour, and it is the hair that it reaches first when he is sprinkled. Thus were he to shave off his hair he would cause that glory to fall off from him, and would sweep it away. But when he cuts it down, he attaches that glory to his own self: therefore he only cuts down his hair, but does not shave it. This is for him a religious observance: as long as he lives he does not stand on this (earth with bare feet *). 7. From the throne-seat he slips into the shoes ; and on shoes (he stands), whatever his vehicle may be, whether a chariot or anything else. For verily he who performs the Ragastya is high above everything here, and everything here is beneath him ;—therefore this is for him a religious observance: as long 1 The first (or Hotrz’s) Prish¢Aa-stotra at the midday-service is either the Rathantara, Sima-veda II, 30, 31 (as for instance at the Agnish/oma), or Brzhat-siman II, 159-160 (as at the Ukthya sacrifice). The Brthat is also ordinarily chanted at the Atiratra, but on the present occasion the Rathantara is to be substituted for it. ® SAyama interprets this passage so as to imply two separate injunctions :—‘ For as long as he lives this (cutting down of his hair) is a religious observance for him; and he does not stand on the ground (without shoes).’ The repetition in the next paragraph, however, renders this interpretation very improbable. Vv KANDA, 5 ADHYAYA, 4 BRAHMAMNA, I. 129 as he lives he does not stand on the earth (with bare feet). THE SAUTRAMAATt. FourtuH BrAHMANA. 1. There is a reddish-white (he-goat as the victim) for the Asvins!, for the Asvins are reddish-white. There is an ewe with teats in the dewlap? for Sarasvati; and a bull he seizes for Indra Sutraman (the good protector)*, Difficult to obtain are beasts with such perfections ; if he cannot obtain any
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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