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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11. Having uttered these two (verses), he pronounces what remains of the Adhrigu. ‘A cloth, an upper cloth, and gold,’ this is what they spread out for the horse!: thereon they ‘ quiet’ (slaughter) it. When the victims have been ‘quieted,’ the (king’s) wives come up with water for washing the feet—four wives, and a young maiden as the fifth, and four hundred female attendants, 2. When the foot-water is ready, they cause the Mahishi to lie down near the horse, and cover her up with the upper cloth, with ‘In heaven ye envelop yourselves,'—for that indeed is heaven where they immolate the victim ..., ‘May the vigorous male, the layer of seed, lay seed!’ she says? for the completeness of union. 3. Whilst they are lying there, the Sacrificer addresses the horse (Vag. S. X XIII, 21), ‘Utsakhya ava gudamw dhehi!’ No one replies to him, lest there should be some one to rival the Sacrificer, 4. The Adhvaryu then addresses the maiden, ‘ Hey hey maiden, that little bird .. .’—-The maiden replies to him, ‘Adhvaryu! that little bird...’ 5. And the Brahman addresses the Mahishf, ‘Mahisht, hey hey Mahishtf, thy mother and father mount to the top of the tree...’—She has a hundred daughters of kings attending upon her: these contrary, only the ribs of one horse (thus forming a kind of unit) are referred to; and if that verse were recited, along with the whole hymn, before the final formula which refers to all the victims, the necessary connection would be interrupted. 1 See XIII, 2, 8, 1. * Nirfyaty4svasya sisnam mahishy upasthe nidhatte ‘ vrish vagt retodha reto dadh&tv ’ iti mithunasyaiva sarvatvaya, XIII KANDA, 5 ADHYAYA, 2 BRAHMANA, 10. 387 reply to the Brahman, ‘ Brahman, hey hey Brahman, thy mother and father play on the top of the tree...’ 6. And the Udgatsz addresses the favourite, ‘Vavata, hey hey V4vata, turn upwards!’ She has a hundred noble-women (ragany4) attending upon her; these reply to the Udgatrz, ‘Hey hey Udgatrz, turn upwards!’ 7. And the Hotvz says to the discarded wife, *Parivrzkta, hey hey Parivyzkt4, when large meets small in this azhubhedit...’—She has a hundred daughters of heralds and head-men of villages attending upon her: these reply to the Hotzz, ‘ Hotvz, hey hey Hotv?, when the gods favoured the lalamagu...’ 8. Then the chamberlain addresses the fourth wife, ‘ Palagalt, hey hey Pal4galt, when the deer eats the corn, one thinks not of the fat cattle. ..’—She has a hundred daughters of chamberlains and charioteers attending upon her: these reply to the chamberlain, ‘Chamberlain, hey hey chamberlain, when the deer eats the corn, one thinks not of the fat cattle...’
2..’—She has a hundred daughters of chamberlains and charioteers attending upon her: these reply to the chamberlain, ‘Chamberlain, hey hey chamberlain, when the deer eats the corn, one thinks not of the fat cattle...’ g. These speeches, the derisive discourses, indeed are every kind of attainment, and in the Asvamedha all objects of desire are contained: ‘ By every kind of speech may we obtain all objects of our desire’ thus thinking, they cause the Mahisht to rise. Those (women) then walk back in the same way as they had come; and the others finally utter the verse containing (the word) ‘fragrant’ (Azg-v. IV, 39, 6), ‘To Dadhikravan have I sung praises...’ 10. For, indeed, life and the deities depart from those who at the sacrifice speak impure speech : it is their speech they thereby purify so that the deities may not depart from the divine service. cc2 388 SATAPATHA-BRAHMANA, Now (some) put the omentum of the Gomszga and that of the hornless he-goat upon the horse and then take it (to the Ahavantya), saying, ‘ The horse has no omentum.’ Let him not do so: of the horse he should certainly take the fat; the (omenta of the) others are normal. 11, When the omenta have been roasted, and when they have performed (the oblations) with the Svah4s!, and returned to the back (of the sacrificial ground), they hold a Brahmodya® (theological discussion) in the Sadas. Having entered by the front door, they sit down at their several hearths. 12. The Hotvé asks the Adhvaryu (V4g. S. XXIII, 45), ‘Who is it that walketh singly®?.. He replies to him (ib. 46), ‘Sarya (the sun) walketh singly.. 13. The Adhvaryu then asks the Hotvz (Vag. S. XXIII, 47), ‘Whose light is there equal to the sun?...’ He replies to him (ib. 48), ‘The Brahman (n.) is the light equal to the sun...’ 14. The Brahman then asks the Udgatr? (Vag. S. XXIII, 49), ‘I ask thee for the sake of knowledge, O friend of the gods [if thou hast applied thy mind thereto: hath Vishau entered. the whole world at those three places © at which offering is made unto him?]’ and he replies (ib. 50), ‘I too am at those three places [at which he entered the whole world: 1’ See III, 8, 2, 21-23. ? For a similar discussion between the Brahman and Hotrz, prior to the binding of the victims to the stakes, see XIII, 2, 6, 9 seqq. * For the complete verse, comprising four questions, see XIII, 2, 6, 10-13; the answers being given there in the form of explanations. XI KANDA, 5 ADHYAYA, 2 BRAHMANA, 18, 389 daily do I, with the one body', go round the earth, the sky, and the back of yonder sky]. 15. The Udgatsz then asks the Brahman (Vag. S. XXIII, 51), ‘Into what (things) hath the Spirit? entered, [and what (things) are established in the spirit? this,O Brahman, we crave of thee: what answer dost thou give unto us there on?]’ and he replies (ib. 52), ‘Into five (things) hath the spirit entered, and they are established in the spirit: this I reply unto thee thereon; not superior in wisdom art thou (to me).’
3this,O Brahman, we crave of thee: what answer dost thou give unto us there on?]’ and he replies (ib. 52), ‘Into five (things) hath the spirit entered, and they are established in the spirit: this I reply unto thee thereon; not superior in wisdom art thou (to me).’ 16. When this (verse) has been uttered, they rise and betake themselves from the Sadas eastwards to the Sacrificer. Having come to him, seated ‘in front of the Havirdhana* (shed), they sit down in their several places. 17. The Hots? then asks the Adhvaryu (Vay. S. XXIII, 53),‘ What was the first conception‘?...’ and he replies (ib. 54), ‘The sky was the first conception...’ 18, The Adhvaryu then asks the Hotrz (ib. 55), ‘Who, pray, is the tawny one (pisangil4) ? [who is the kurupisangil4? who moveth in leaps? who creepeth along the path ?]’ and he replies (ib. 56), ‘The tawny one is the uncreated (night)*; [the kurupisangila is the porcupine; the hare ? Or, with the one limb (eken&ngena) which Mahfdhara takes to mean ‘with the mind, in mind.’ Possibly ‘asya’ may have to be taken together with it—‘ with the one body of his (Vish#u’s).’ ? Or, man (purusha). . The five things, according to Mahfdhara, are the vital airs, or breathings. 5 That is, behind the uttaravedi, according to Katy. XX, 7, 12. * See XIII, 2, 6, 14 seqq. ® Mahidhara takes ‘ag’ (the eternal) here as meaning either the 390 SATAPATHA-BRAHMANA. moveth in leaps; the snake creepeth along the path] 19. The Brahman then asks the Udgats? (Vay. S. XXIII, 57), ‘Howmany kinds are thereof this (sacrifice), how many syllables?—{how many oblations? how often is (the fire) enkindled ? The ordinances of sacrifice have I now asked of thee: how many priests offer in due form ?]’ and he replies (ib. 58), ‘Six kinds there are of this (sacrifice), a hundred syllables, [eighty oblations, and three kindling-sticks; the ordinances of sacrifice do I declare unto thee: seven priests offer in due form} 20. The Udgatrz then asks the Brahman (Vag. S. XXIII, 59), ‘Who knoweth the navel of this world? [who heaven and earth and the air? who knoweth the birth-place of the great Sun? who knoweth the Moon, whence it was born? ]’ and he replies (ib. 60), ‘I know the navel of this world, [I know heaven and earth and the air; I know the birth-place of the great Sun, and I know the Moon, whence it was born} 21. The Sacrificer then asks the Adhvaryu (V4g. S. XXIII, 61), ‘I ask thee about the farthest end of the earth, [I ask where is the navel of the world; I ask thee about the seed of the vigorous steed; I ask thee about the highest seat of speech];’ and he replies (ib. 62), ‘This altar-ground is the farthest end of the earth; [this sacrifice is the navel of the world; this Soma-juice is the seed of the vigorous night, or M4y4 ; cf. XIII, 2, 6, 17. Perhaps, however, ‘aga’ may mean ‘ goat’ here. XIII KANDA, 5 ADHYAYA, 2 BRAHMANA, 23. 391 steed; this Brahman (priest) is the highest seat of speech} ’
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.
11. Having uttered these two (verses), he pronounces what remains of the Adhrigu. ‘A cloth, an upper cloth, and gold,’ this is what they spread out for the horse!: thereon they ‘ quiet’ (slaughter) it. When the victims have been ‘quieted,’ the (king’s) wives come up with water for washing the feet—four wives, and a young maiden as the fifth, and four hundred female attendants, 2. When the foot-water is ready, they cause the Mahishi to lie down near the horse, and cover her up with the upper cloth, with ‘In heaven ye envelop yourselves,'—for that indeed is heaven where they immolate the victim ..., ‘May the vigorous male, the layer of seed, lay seed!’ she says? for the completeness of union. 3. Whilst they are lying there, the Sacrificer addresses the horse (Vag. S. X XIII, 21), ‘Utsakhya ava gudamw dhehi!’ No one replies to him, lest there should be some one to rival the Sacrificer, 4. The Adhvaryu then addresses the maiden, ‘ Hey hey maiden, that little bird .. .’—-The maiden replies to him, ‘Adhvaryu! that little bird...’ 5. And the Brahman addresses the Mahishf, ‘Mahisht, hey hey Mahishtf, thy mother and father mount to the top of the tree...’—She has a hundred daughters of kings attending upon her: these contrary, only the ribs of one horse (thus forming a kind of unit) are referred to; and if that verse were recited, along with the whole hymn, before the final formula which refers to all the victims, the necessary connection would be interrupted. 1 See XIII, 2, 8, 1. * Nirfyaty4svasya sisnam mahishy upasthe nidhatte ‘ vrish vagt retodha reto dadh&tv ’ iti mithunasyaiva sarvatvaya, XIII KANDA, 5 ADHYAYA, 2 BRAHMANA, 10. 387 reply to the Brahman, ‘ Brahman, hey hey Brahman, thy mother and father play on the top of the tree...’ 6. And the Udgatsz addresses the favourite, ‘Vavata, hey hey V4vata, turn upwards!’ She has a hundred noble-women (ragany4) attending upon her; these reply to the Udgatrz, ‘Hey hey Udgatrz, turn upwards!’ 7. And the Hotvz says to the discarded wife, *Parivrzkta, hey hey Parivyzkt4, when large meets small in this azhubhedit...’—She has a hundred daughters of heralds and head-men of villages attending upon her: these reply to the Hotzz, ‘ Hotvz, hey hey Hotv?, when the gods favoured the lalamagu...’ 8. Then the chamberlain addresses the fourth wife, ‘ Palagalt, hey hey Pal4galt, when the deer eats the corn, one thinks not of the fat cattle. ..’—She has a hundred daughters of chamberlains and charioteers attending upon her: these reply to the chamberlain, ‘Chamberlain, hey hey chamberlain, when the deer eats the corn, one thinks not of the fat cattle...’
2..’—She has a hundred daughters of chamberlains and charioteers attending upon her: these reply to the chamberlain, ‘Chamberlain, hey hey chamberlain, when the deer eats the corn, one thinks not of the fat cattle...’ g. These speeches, the derisive discourses, indeed are every kind of attainment, and in the Asvamedha all objects of desire are contained: ‘ By every kind of speech may we obtain all objects of our desire’ thus thinking, they cause the Mahisht to rise. Those (women) then walk back in the same way as they had come; and the others finally utter the verse containing (the word) ‘fragrant’ (Azg-v. IV, 39, 6), ‘To Dadhikravan have I sung praises...’ 10. For, indeed, life and the deities depart from those who at the sacrifice speak impure speech : it is their speech they thereby purify so that the deities may not depart from the divine service. cc2 388 SATAPATHA-BRAHMANA, Now (some) put the omentum of the Gomszga and that of the hornless he-goat upon the horse and then take it (to the Ahavantya), saying, ‘ The horse has no omentum.’ Let him not do so: of the horse he should certainly take the fat; the (omenta of the) others are normal. 11, When the omenta have been roasted, and when they have performed (the oblations) with the Svah4s!, and returned to the back (of the sacrificial ground), they hold a Brahmodya® (theological discussion) in the Sadas. Having entered by the front door, they sit down at their several hearths. 12. The Hotvé asks the Adhvaryu (V4g. S. XXIII, 45), ‘Who is it that walketh singly®?.. He replies to him (ib. 46), ‘Sarya (the sun) walketh singly.. 13. The Adhvaryu then asks the Hotvz (Vag. S. XXIII, 47), ‘Whose light is there equal to the sun?...’ He replies to him (ib. 48), ‘The Brahman (n.) is the light equal to the sun...’ 14. The Brahman then asks the Udgatr? (Vag. S. XXIII, 49), ‘I ask thee for the sake of knowledge, O friend of the gods [if thou hast applied thy mind thereto: hath Vishau entered. the whole world at those three places © at which offering is made unto him?]’ and he replies (ib. 50), ‘I too am at those three places [at which he entered the whole world: 1’ See III, 8, 2, 21-23. ? For a similar discussion between the Brahman and Hotrz, prior to the binding of the victims to the stakes, see XIII, 2, 6, 9 seqq. * For the complete verse, comprising four questions, see XIII, 2, 6, 10-13; the answers being given there in the form of explanations. XI KANDA, 5 ADHYAYA, 2 BRAHMANA, 18, 389 daily do I, with the one body', go round the earth, the sky, and the back of yonder sky]. 15. The Udgatsz then asks the Brahman (Vag. S. XXIII, 51), ‘Into what (things) hath the Spirit? entered, [and what (things) are established in the spirit? this,O Brahman, we crave of thee: what answer dost thou give unto us there on?]’ and he replies (ib. 52), ‘Into five (things) hath the spirit entered, and they are established in the spirit: this I reply unto thee thereon; not superior in wisdom art thou (to me).’
3this,O Brahman, we crave of thee: what answer dost thou give unto us there on?]’ and he replies (ib. 52), ‘Into five (things) hath the spirit entered, and they are established in the spirit: this I reply unto thee thereon; not superior in wisdom art thou (to me).’ 16. When this (verse) has been uttered, they rise and betake themselves from the Sadas eastwards to the Sacrificer. Having come to him, seated ‘in front of the Havirdhana* (shed), they sit down in their several places. 17. The Hots? then asks the Adhvaryu (Vay. S. XXIII, 53),‘ What was the first conception‘?...’ and he replies (ib. 54), ‘The sky was the first conception...’ 18, The Adhvaryu then asks the Hotrz (ib. 55), ‘Who, pray, is the tawny one (pisangil4) ? [who is the kurupisangil4? who moveth in leaps? who creepeth along the path ?]’ and he replies (ib. 56), ‘The tawny one is the uncreated (night)*; [the kurupisangila is the porcupine; the hare ? Or, with the one limb (eken&ngena) which Mahfdhara takes to mean ‘with the mind, in mind.’ Possibly ‘asya’ may have to be taken together with it—‘ with the one body of his (Vish#u’s).’ ? Or, man (purusha). . The five things, according to Mahfdhara, are the vital airs, or breathings. 5 That is, behind the uttaravedi, according to Katy. XX, 7, 12. * See XIII, 2, 6, 14 seqq. ® Mahidhara takes ‘ag’ (the eternal) here as meaning either the 390 SATAPATHA-BRAHMANA. moveth in leaps; the snake creepeth along the path] 19. The Brahman then asks the Udgats? (Vay. S. XXIII, 57), ‘Howmany kinds are thereof this (sacrifice), how many syllables?—{how many oblations? how often is (the fire) enkindled ? The ordinances of sacrifice have I now asked of thee: how many priests offer in due form ?]’ and he replies (ib. 58), ‘Six kinds there are of this (sacrifice), a hundred syllables, [eighty oblations, and three kindling-sticks; the ordinances of sacrifice do I declare unto thee: seven priests offer in due form} 20. The Udgatrz then asks the Brahman (Vag. S. XXIII, 59), ‘Who knoweth the navel of this world? [who heaven and earth and the air? who knoweth the birth-place of the great Sun? who knoweth the Moon, whence it was born? ]’ and he replies (ib. 60), ‘I know the navel of this world, [I know heaven and earth and the air; I know the birth-place of the great Sun, and I know the Moon, whence it was born} 21. The Sacrificer then asks the Adhvaryu (V4g. S. XXIII, 61), ‘I ask thee about the farthest end of the earth, [I ask where is the navel of the world; I ask thee about the seed of the vigorous steed; I ask thee about the highest seat of speech];’ and he replies (ib. 62), ‘This altar-ground is the farthest end of the earth; [this sacrifice is the navel of the world; this Soma-juice is the seed of the vigorous night, or M4y4 ; cf. XIII, 2, 6, 17. Perhaps, however, ‘aga’ may mean ‘ goat’ here. XIII KANDA, 5 ADHYAYA, 2 BRAHMANA, 23. 391 steed; this Brahman (priest) is the highest seat of speech} ’
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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