Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
16. And, again, as to why it is an ekavimsa day ;— man is twenty-one-fold—ten fingers, ten toes, and the body (self) as the twenty-first: by means of that twenty-one-fold self he thus establishes him in the twenty-one-fold (day) as on a firm foundation, —therefore it is an ekavimsa day. 7. And, again, as to why it is an ekavimesa day ;— the ekavimsa, assuredly, is the foundation of Stomas, and manifold is that ever-varying performance which takes place on this day,—and it is because he thinks that that manifold and ever-varying performance which takes place on this day, shall take place so as to be established on the ekavimsa as a firm foundation, that this is an ekavimsa day. 8. Now, as to the morning-service of this day. The Hotr?, having recited as the Agya (hymn?) in the Pankti (metre) ‘Agni I think on, who is good...,' recites thereto the one of a one-day’s 1 That is one on which all Stotras are chanted in the ‘ ekavisesa’ Stoma, or twenty-one-versed hymn-form. . 2 Viz. Rig-veda V, 6, forming the special feature of the Agyasastra at the Asvamedha. xitl KANDA, 5 ADHYAYA, I BRAHMANA, 6. 379 Soma-sacrifice!. And the Barhata Praiiga and the MadhuéZandasa one he recites both together® in triplets—(this being done) for the obtainment of the objects of desire which (may be contained) both in the Barhata and the Madhué/andasa Pratiga. The morning-service is (thus) set right. 9. Then as to the midday-service. For the obtainment of the Asvamedha, the atié/andas (verse, II, 22, 1), ‘In the three troughs the buffalo drank the barley-draught, is the opening verse of the Marutvattya (sastra); for outstanding, indeed, is this atiésandas (hypercatalectic verse) amongst metres, and outstanding is the Asvamedha amongst sacrifices. This (verse), being recited thrice, amounts to a triplet, and thereby he obtains the object of desire which (may be contained) in the triplet. ‘Here, O good one, is the pressed plant’ (Aig-veda VIII, 2, 1-3) is the ‘anuéfara’ (sequent triplet): this same (triplet) is the constant 1 Viz. the Agya-sikta, Rig-veda III, 13, forming the chief part of the Hotr:’s Agya-sastra, or first Sastra of the Agnishfoma, for which see part ii, p. 327 note.
2the Agya-sikta, Rig-veda III, 13, forming the chief part of the Hotr:’s Agya-sastra, or first Sastra of the Agnishfoma, for which see part ii, p. 327 note. 2 The Barhata Pratiga, or Pratiga-sastra in the Brihati metre,— being the one recited on the fifth day of the Prish/hya-shadaha (Asv. Sr. VII, 12, 7), and consisting of the seven different triplets, addressed to as many different deities,—is to be recited also on this occasion ; and along with it (or rather, intertwined with it, triplet by triplet) the ordinary Praiiga-sastra of the Agnishfoma, made up of the two hymns RXzg-veda I, 2 and 3 which are ascribed to Madhukhandas, and consist of nine and twelve verses, or together seven triplets. I do not understand why Harisvamin mentions ‘ Vayur agregah’ (? Vag. S. XXVII, 31) as being the first triplet of the MAadhuéAandasa Pratiga, instead of I, 2, 1-3 ‘vayav 4 yahi darsata.’— The Pratiga is the Hotr:’s second Sastra of the morning-service, being preceded by the chanting of the first Agya-stotra; see part U, Pp. 325- 380 SATAPATHA-BRAHMANA. connecting link of the one-day’s sacrifice’. Having recited both the pankti (verses, I, 80, 1-16) ‘ Here in the Soma-draught alone (the Brahman gave thee strength), and the six-footed ones (VIII, 36, 1-7) ‘The patron thou art of the offerer of Soma, he inserts the Nivid in the (hymn) of the one-day’s sacrifice. Thus as to the Marutvattya (-sastra). 10. Then as to the Nishkevalya (-sastra*). The Mahdnamnt (verses) are the Przsh¢#a (-stotra) ; and he recites them along with the anurfpa (verses) and pragatha (-strophes), for the obtainment of all the objects of his desire, for in the Mah&ndmnts, as well as in the Asvamedha, are contained all objects of desire. Having recited the pankti verses (I, 81, 1-9) ‘Indra hath grown in ebriety and strength,’ and the six-footed ones (VIII, 37, 1-7) ‘This sacred work didst thou protect in ’ See part ii, p. 337, where the same triplet forms the anuéara of this Sastra at the Agnishfoma. It is followed there by the Pragathas VIII, 53, 5-6; I, 40, 5-6 (read thus! each two counting as one triplet); three Dhdyy4 verses, and the Marutvatfya Pragathas VIII, 89, 3-4 (!). These are to be followed up, on the present occasion, by the two hymns I, 80, and VIII, 36, after which the Indra hymn X, 73, the chief part of the normal Marutvatfya Sastra, is to be recited, with the Nivid formula inserted after the sixth verse.
3These are to be followed up, on the present occasion, by the two hymns I, 80, and VIII, 36, after which the Indra hymn X, 73, the chief part of the normal Marutvatfya Sastra, is to be recited, with the Nivid formula inserted after the sixth verse. * That is, the Sastra succeeding the chanting of the first, or Hotrz’s, Prishéha-stotra (see part ii, p. 339). Whilst, however, in the one-day’s sacrifice, the Rathantara (or the Brzhat) siman is used for that stotra, the Mah4nfmnf verses (see part iii, introd. p- xx, note 2), with the Sakvara tune, are to be used as the Stotriy4s on this occasion, and are therefore likewise to be recited by the Hotr?' as Stotriya-pragathas (cf. Asv. VII, 12, 10 seqq.), to be followed up by the antistrophe (anurfipa)—here consisting of the triplets I, 84, 10-12; VIII, 93, 31-3; I, 11, 1-3—and the S4ma-pragftha, VIII, 3, 1-2. XIII KANDA, 5 ADHYAYA, I BRAHMANA, II. 381 fights with Vyvztra, he inserts the Nivid in the (hymn) of the one-day’s sacrifice’. The middayservice is (thus) set right. 11. Then as to the evening-service. The attkhandas verse (V4g. S. IV, 25), ‘Unto that god Savityz within the two bowls (do I sing praises®*),’ is the opening verse *® of the Vaisvadeva (-sastra*): the mystic import thereof is the same as of the former (atié#4andas verse). The Anuéara® (zg-veda I, 24, 3-5), ‘Unto (abhi) thee, (the lord of treasures), O god Savitrz, (ever helpful we come for our share. ..),’ contains (the word) ‘abhi, as a form (sign) of victory (abhibhati). Having recited the SAvitra (triplet, VI, 71, 4-6), ‘Up rose this god Savitrz, the friend of the house..., he inserts the Nivid in the (hymn) of the one-day’s sacrifice’. Having recited the four verses to Heaven and Earth (IV, 56, 1-4), ‘The mighty Heaven and Earth, the most glorious, here ..., he inserts the Nivid in the (hymn I, 159) of the one-day’s sacrifice. Having recited the Arbhava (hymn, IV, 34), ‘&¢bhu, Vibhvan, Indra, Vaga, come ye to this our sacrifice..., 1 Viz. after the eighth verse of the hymn Rig-veda I, 32, the chief part of the normal Nishkevalya-sastra. * For the complete verse see III, 3, 2, 12. * This verse is again recited thrice, and thus takes the place of the ordinary opening triplet. * For this Sastra, recited after the Arbhava-Pavamfna-stotra, see part ii, p. 361. * Asv. Sr. X, 10, 6 prescribes the ordinary anufara V, 82, 4-7 ; whence Sayama on I, 24, 3 (-5) offers no indication of the ritualistic use of that triplet on this occasion. * Viz. IV, 54, before the last verse of which the Nivid is inserted. . . 382 SATAPATHA-BRAHMANA. he inserts the Nivid in the (hymn, I, 111) of the one-day’s sacrifice. Having recited the (hymn, V, 41) to the All-gods, ‘Who is there righteous unto you, Mitra and Varuza?...,’ he inserts the Nivid in the (hymn, I, 89) of the one-day’s sacrifice. Thus as to the Vaisvadeva (-sastra).
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.
16. And, again, as to why it is an ekavimsa day ;— man is twenty-one-fold—ten fingers, ten toes, and the body (self) as the twenty-first: by means of that twenty-one-fold self he thus establishes him in the twenty-one-fold (day) as on a firm foundation, —therefore it is an ekavimsa day. 7. And, again, as to why it is an ekavimesa day ;— the ekavimsa, assuredly, is the foundation of Stomas, and manifold is that ever-varying performance which takes place on this day,—and it is because he thinks that that manifold and ever-varying performance which takes place on this day, shall take place so as to be established on the ekavimsa as a firm foundation, that this is an ekavimsa day. 8. Now, as to the morning-service of this day. The Hotr?, having recited as the Agya (hymn?) in the Pankti (metre) ‘Agni I think on, who is good...,' recites thereto the one of a one-day’s 1 That is one on which all Stotras are chanted in the ‘ ekavisesa’ Stoma, or twenty-one-versed hymn-form. . 2 Viz. Rig-veda V, 6, forming the special feature of the Agyasastra at the Asvamedha. xitl KANDA, 5 ADHYAYA, I BRAHMANA, 6. 379 Soma-sacrifice!. And the Barhata Praiiga and the MadhuéZandasa one he recites both together® in triplets—(this being done) for the obtainment of the objects of desire which (may be contained) both in the Barhata and the Madhué/andasa Pratiga. The morning-service is (thus) set right. 9. Then as to the midday-service. For the obtainment of the Asvamedha, the atié/andas (verse, II, 22, 1), ‘In the three troughs the buffalo drank the barley-draught, is the opening verse of the Marutvattya (sastra); for outstanding, indeed, is this atiésandas (hypercatalectic verse) amongst metres, and outstanding is the Asvamedha amongst sacrifices. This (verse), being recited thrice, amounts to a triplet, and thereby he obtains the object of desire which (may be contained) in the triplet. ‘Here, O good one, is the pressed plant’ (Aig-veda VIII, 2, 1-3) is the ‘anuéfara’ (sequent triplet): this same (triplet) is the constant 1 Viz. the Agya-sikta, Rig-veda III, 13, forming the chief part of the Hotr:’s Agya-sastra, or first Sastra of the Agnishfoma, for which see part ii, p. 327 note.
2the Agya-sikta, Rig-veda III, 13, forming the chief part of the Hotr:’s Agya-sastra, or first Sastra of the Agnishfoma, for which see part ii, p. 327 note. 2 The Barhata Pratiga, or Pratiga-sastra in the Brihati metre,— being the one recited on the fifth day of the Prish/hya-shadaha (Asv. Sr. VII, 12, 7), and consisting of the seven different triplets, addressed to as many different deities,—is to be recited also on this occasion ; and along with it (or rather, intertwined with it, triplet by triplet) the ordinary Praiiga-sastra of the Agnishfoma, made up of the two hymns RXzg-veda I, 2 and 3 which are ascribed to Madhukhandas, and consist of nine and twelve verses, or together seven triplets. I do not understand why Harisvamin mentions ‘ Vayur agregah’ (? Vag. S. XXVII, 31) as being the first triplet of the MAadhuéAandasa Pratiga, instead of I, 2, 1-3 ‘vayav 4 yahi darsata.’— The Pratiga is the Hotr:’s second Sastra of the morning-service, being preceded by the chanting of the first Agya-stotra; see part U, Pp. 325- 380 SATAPATHA-BRAHMANA. connecting link of the one-day’s sacrifice’. Having recited both the pankti (verses, I, 80, 1-16) ‘ Here in the Soma-draught alone (the Brahman gave thee strength), and the six-footed ones (VIII, 36, 1-7) ‘The patron thou art of the offerer of Soma, he inserts the Nivid in the (hymn) of the one-day’s sacrifice. Thus as to the Marutvattya (-sastra). 10. Then as to the Nishkevalya (-sastra*). The Mahdnamnt (verses) are the Przsh¢#a (-stotra) ; and he recites them along with the anurfpa (verses) and pragatha (-strophes), for the obtainment of all the objects of his desire, for in the Mah&ndmnts, as well as in the Asvamedha, are contained all objects of desire. Having recited the pankti verses (I, 81, 1-9) ‘Indra hath grown in ebriety and strength,’ and the six-footed ones (VIII, 37, 1-7) ‘This sacred work didst thou protect in ’ See part ii, p. 337, where the same triplet forms the anuéara of this Sastra at the Agnishfoma. It is followed there by the Pragathas VIII, 53, 5-6; I, 40, 5-6 (read thus! each two counting as one triplet); three Dhdyy4 verses, and the Marutvatfya Pragathas VIII, 89, 3-4 (!). These are to be followed up, on the present occasion, by the two hymns I, 80, and VIII, 36, after which the Indra hymn X, 73, the chief part of the normal Marutvatfya Sastra, is to be recited, with the Nivid formula inserted after the sixth verse.
3These are to be followed up, on the present occasion, by the two hymns I, 80, and VIII, 36, after which the Indra hymn X, 73, the chief part of the normal Marutvatfya Sastra, is to be recited, with the Nivid formula inserted after the sixth verse. * That is, the Sastra succeeding the chanting of the first, or Hotrz’s, Prishéha-stotra (see part ii, p. 339). Whilst, however, in the one-day’s sacrifice, the Rathantara (or the Brzhat) siman is used for that stotra, the Mah4nfmnf verses (see part iii, introd. p- xx, note 2), with the Sakvara tune, are to be used as the Stotriy4s on this occasion, and are therefore likewise to be recited by the Hotr?' as Stotriya-pragathas (cf. Asv. VII, 12, 10 seqq.), to be followed up by the antistrophe (anurfipa)—here consisting of the triplets I, 84, 10-12; VIII, 93, 31-3; I, 11, 1-3—and the S4ma-pragftha, VIII, 3, 1-2. XIII KANDA, 5 ADHYAYA, I BRAHMANA, II. 381 fights with Vyvztra, he inserts the Nivid in the (hymn) of the one-day’s sacrifice’. The middayservice is (thus) set right. 11. Then as to the evening-service. The attkhandas verse (V4g. S. IV, 25), ‘Unto that god Savityz within the two bowls (do I sing praises®*),’ is the opening verse *® of the Vaisvadeva (-sastra*): the mystic import thereof is the same as of the former (atié#4andas verse). The Anuéara® (zg-veda I, 24, 3-5), ‘Unto (abhi) thee, (the lord of treasures), O god Savitrz, (ever helpful we come for our share. ..),’ contains (the word) ‘abhi, as a form (sign) of victory (abhibhati). Having recited the SAvitra (triplet, VI, 71, 4-6), ‘Up rose this god Savitrz, the friend of the house..., he inserts the Nivid in the (hymn) of the one-day’s sacrifice’. Having recited the four verses to Heaven and Earth (IV, 56, 1-4), ‘The mighty Heaven and Earth, the most glorious, here ..., he inserts the Nivid in the (hymn I, 159) of the one-day’s sacrifice. Having recited the Arbhava (hymn, IV, 34), ‘&¢bhu, Vibhvan, Indra, Vaga, come ye to this our sacrifice..., 1 Viz. after the eighth verse of the hymn Rig-veda I, 32, the chief part of the normal Nishkevalya-sastra. * For the complete verse see III, 3, 2, 12. * This verse is again recited thrice, and thus takes the place of the ordinary opening triplet. * For this Sastra, recited after the Arbhava-Pavamfna-stotra, see part ii, p. 361. * Asv. Sr. X, 10, 6 prescribes the ordinary anufara V, 82, 4-7 ; whence Sayama on I, 24, 3 (-5) offers no indication of the ritualistic use of that triplet on this occasion. * Viz. IV, 54, before the last verse of which the Nivid is inserted. . . 382 SATAPATHA-BRAHMANA. he inserts the Nivid in the (hymn, I, 111) of the one-day’s sacrifice. Having recited the (hymn, V, 41) to the All-gods, ‘Who is there righteous unto you, Mitra and Varuza?...,’ he inserts the Nivid in the (hymn, I, 89) of the one-day’s sacrifice. Thus as to the Vaisvadeva (-sastra).
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.