Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
117. Anda second (G&étha),—‘ At the sacrifice of thee, Koka’s father, the Trayastrimsa (stomas) come forth, each as six times six thousand * (horses), and six thousand mail-clad men’ 18. And a third,—‘ When SAtrAs4ha, the PAa#- Aala king, was sacrificing, wearing beautiful garlands, Indra revelled in Soma, and the Brahmazas became satiated with wealth.’ 19. Satantka Satragita performed the Govinata (form of Asvamedha), after taking away the 1 This seems to be Harisv4min’s interpretation of the verse :— torvasd asva gyesh/ke tam api srégyeran iti (?) trayastrimsa stoma udgaskAanti, sa hi Sosas trayastrimsin eva stom4n trishv api divaseshu prayunkte nAnyan iti te udgakédantfty dha, sha/ tu sahasrani varminam rigaputrazim kavakindm asvapélanfm udfrata iti vartate varshe prapt4 eva drashfavyéh. The St. Petersb. Dict, on the other hand, construes ‘trayastrimsik’ along with ‘shas sahasrani’ = 6033 (? horses of mail-clad men). This interpretation seems to me to involve serious difficulties. The use of those Stomas doubtless is supposed to result in the advantages here enumerated. ? Koko n4ma nftha&, ke te asva udfrata ili prathamfyam gAthayim uktam tad atrapy anuvartate; teshdm tatra parim4sam noktam atra shastrimsad asvasahasrf#i rakshisim anufarabhitany udgakkhantity 4ha; trayastrimsds kodirate shad dhi(?) varmindim padanet&su (?) gakéhantiti. Harisvamin. XII1 KANDA, § ADHYAYA, 4 BRAHMANA, 23. 401 horse of the KAsya (king); and since that time the K&Asis do not keep up the (sacrificial) fires, saying, ‘The Soma-drink has been taken from us.’ 20. The mode (of chanting) for this (Govinata form) is :—the PavamAna (stotras) in the Xaturvimsa (stoma), and (those chanted) by repetitions in the Trivvtt ;—the Pavamdnas in the Xatuskatv4rimsa, the Agya (stotras) in the Ekavimsa, the Ukthas? in the Trisava, the Pvtsh¢kas in the Ekavimsa ;—the Pavamanas in the Shattrimsa (36-versed), and (those chanted) by repetitions in the Trayastrimsa (33) up to the Agnishfoma-siman, the Ukthas in the Ekavimsa, the Shodasin in the Ekavimsa, the night (stotras) in the Pa#éadasa, and the Sandhi (stotra) in the Trivett. 21. It is of this that the Gatha sings,—‘ Satantka S4tra4gita seized a sacrificial horse, in the neighbourhood, the sacrifice of the KaAsis, even as Bharata (seized that) of the Satvats.’ 22. Anda second,—‘ The mighty Sat4nika, having seized, in the neighbourhood, Dhrztardsh/ra’s white sacrificial horse, roaming at will in its tenth month, Satanika* performed the Govinata-sacrifice.’ 23. And a fourth*——‘The greatness of the Bharatas neither the men before nor those after them attained, nor did the seven (tribes of) men, even as a mortal man (does not touch) the sky with his flanks.’ 1 Why these are here put before the Prishéfas, is not clear. * Perhaps we ought here to read ‘ SatrAgita.’
2* Perhaps we ought here to read ‘ SatrAgita.’ * Unless the Gath4 in the preceding paragraph (being in the Trish‘abh metre) is really counted as two, the author seems here purposely to have omitted a verse. Possibly, however, it may mean, ‘the fourth,’ viz. referring to paragraph 14. [44] ‘ pd 402 SATAPATHA-BRAHMAMA, 24. Nowas to the sacrificial gifts. Whatever there is towards the middle of the kingdom other than the land, the men, and the property of the Brahmaza, of that the eastern region belongs to the Hotz, the southern to the Brahman, the western to the Adhvaryu, the northern to the Udgatvz; and the Hotrtkas share this along with them. 25. When the Udayaniy4 (completing offering) is finished, he seizes twenty-one barren cows, sacred to Mitra-Varuaa, the Visve Deva, and Brzhaspati, with the view of his gaining those deities. And the reason why those sacred to Brzhaspati come last is that Byzhaspati is the Brahman (n.), and he thus establishes himself finally in the Brahman. 26. And as to their being twenty-one of them,— the twenty-one-fold is he who shines yonder: twelve months, five seasons, these three worlds, and yonder sun as the twenty-first—this consummation (he thereby obtains). 27. When the Udavasinty4 (closing offering) is completed, they give, for a sacrificial gift, four women, with a maiden as the fifth, and four hundred female attendants according to agreement. 28. And during the following year he performs the animal sacrifices of the seasons,—six (victims) sacred to Agni in the spring, six to Indra in the summer, six to Parganya, or to the Maruts, in the rainy season, six to Mitra and Varuaa in the autumn, six to Indra and Vishau in the winter, and six to Indra and Bvzhaspati in the dewy season,—six seasons are a year: in the seasons, in the year, he thus establishes himself. These amount to thirtysix animals,—the Brzhatt (metre) consists of thirtysix syllables, and the heavenly world is established x11 KAwDA, 6 ADHYAYA, I BRAHMANA, 3. 403 upon the Brzhatt: and thus he finally establishes himself, by means of the Br¢hatt metre, in the heavenly world. Sixty ApuyAya. First BRAHMANA, THe PurvusHaAMEDHA, OR Human Sacririce. 1. Purusha Nardyama desired, ‘Would that I overpassed all beings ! would that I alone were everything here (this universe)!’ He beheld this fivedays’ sacrificial performance, the Purushamedha, and took it', and performed offering therewith ; and having performed offering therewith, he overpassed all beings, and became everything here. And, verily, he who, knowing this, performs the Purushamedha, or who even knows this, overpasses all beings, and becomes everything here. 2. For this (offering) there are twenty-three Dtkshds, twelve Upasads, and five Sutyads (Somadays). This, then, being a forty-days’ (performance), including the Diksh4s and Upasads, amounts to a Virag*, for the Virag consists of forty syllables : [Vag. S. XXXI, 5.] ‘Thence® Virag (f) was born, and from out of Viraég the Pdrusha.’
3This, then, being a forty-days’ (performance), including the Diksh4s and Upasads, amounts to a Virag*, for the Virag consists of forty syllables : [Vag. S. XXXI, 5.] ‘Thence® Virag (f) was born, and from out of Viraég the Pdrusha.’ 1 That is, according to Harisvimin, he brought its powers into play, and accomplished all his desires :—tatsAdhanany up4pAdayat, tenfyam yaganena samfhitam sakalam sfdhitav4n ity arthaA. * The Virag-verse consists of decasyllabic pfidas, the most common form of the verse being one of three pAdas (or thirty syllables), whilst here the one consisting of four pAdas is alluded to, and Viragverses of one and two p&das likewise occur, There is also a parallel form of the Virag-metre consisting of (usually three) hendeca-syllabic p4das. * That is, from the Purusha ; cf. Rig-v. S. X, go, 5. pDd2 404. SATAPATHA-BRAHMANA. This, then, is that Virdg, and. from out of that Virag he (the Sacrificer) generates the Purusha, the Sacrifice. - 3. Now these (forty days) are four decades; and as to there being these four decades, it is for the obtainment of these worlds, as well as of the regions : by the first decade they! obtained even this (terrestrial) world, by the second the air, by the third the sky, and by the fourth the regions (quarters) ; and in like manner does the Sacrificer, by the first decade, obtain even this (terrestrial) world, by the second the air, by the third the sky, and by the fourth the regions—and, indeed, as much as these worlds and the regions are, so much is all this (universe); and the Purushamedha is everything: thus it is for the sake of his obtaining and securing everything. 4. On the Upavasatha? (day) there are eleven victims sacred to Agni and Soma: the performance for these is one and the same. There are eleven stakes,—the Trishéubh (verse) consists of eleven syllables, and the Trish¢ubh is a thunderbolt, and the Trishéubh is vigour: with the thunderbolt, with vigour, the Sacrificer thus from the first repels evil. 5. On the Suty4 (days) there are the (Savantya) victims of the set of eleven*® (stakes),—the Trishtubh consists of eleven syllables, and the Trish¢ubh is a thunderbolt, and the Trish¢ubh is vigour: with the thunderbolt, with vigour, the Sacrificer thus from the first repels evil. 1 Harisvamin supplies ‘pfirve purush&4’ (? former men, or the first seven purnsh4/, the seven Rishis). * That is, the day before the Soma-sacrifice. * See III, 7, 2, 1 seqq. x11 KAwpA; 6 ADHYAYA, 1 BRAHMANA, 9. 405 6. And, again, as to why there are (the victims) of the set of eleven (stakes): it is for the sake of his obtaining and securing everything, for the set of eleven (stakes) is everything, since the set of eleven (stakes) is PragApati, and Pragapati is everything, and the Purushamedha is everything.
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.
117. Anda second (G&étha),—‘ At the sacrifice of thee, Koka’s father, the Trayastrimsa (stomas) come forth, each as six times six thousand * (horses), and six thousand mail-clad men’ 18. And a third,—‘ When SAtrAs4ha, the PAa#- Aala king, was sacrificing, wearing beautiful garlands, Indra revelled in Soma, and the Brahmazas became satiated with wealth.’ 19. Satantka Satragita performed the Govinata (form of Asvamedha), after taking away the 1 This seems to be Harisv4min’s interpretation of the verse :— torvasd asva gyesh/ke tam api srégyeran iti (?) trayastrimsa stoma udgaskAanti, sa hi Sosas trayastrimsin eva stom4n trishv api divaseshu prayunkte nAnyan iti te udgakédantfty dha, sha/ tu sahasrani varminam rigaputrazim kavakindm asvapélanfm udfrata iti vartate varshe prapt4 eva drashfavyéh. The St. Petersb. Dict, on the other hand, construes ‘trayastrimsik’ along with ‘shas sahasrani’ = 6033 (? horses of mail-clad men). This interpretation seems to me to involve serious difficulties. The use of those Stomas doubtless is supposed to result in the advantages here enumerated. ? Koko n4ma nftha&, ke te asva udfrata ili prathamfyam gAthayim uktam tad atrapy anuvartate; teshdm tatra parim4sam noktam atra shastrimsad asvasahasrf#i rakshisim anufarabhitany udgakkhantity 4ha; trayastrimsds kodirate shad dhi(?) varmindim padanet&su (?) gakéhantiti. Harisvamin. XII1 KANDA, § ADHYAYA, 4 BRAHMANA, 23. 401 horse of the KAsya (king); and since that time the K&Asis do not keep up the (sacrificial) fires, saying, ‘The Soma-drink has been taken from us.’ 20. The mode (of chanting) for this (Govinata form) is :—the PavamAna (stotras) in the Xaturvimsa (stoma), and (those chanted) by repetitions in the Trivvtt ;—the Pavamdnas in the Xatuskatv4rimsa, the Agya (stotras) in the Ekavimsa, the Ukthas? in the Trisava, the Pvtsh¢kas in the Ekavimsa ;—the Pavamanas in the Shattrimsa (36-versed), and (those chanted) by repetitions in the Trayastrimsa (33) up to the Agnishfoma-siman, the Ukthas in the Ekavimsa, the Shodasin in the Ekavimsa, the night (stotras) in the Pa#éadasa, and the Sandhi (stotra) in the Trivett. 21. It is of this that the Gatha sings,—‘ Satantka S4tra4gita seized a sacrificial horse, in the neighbourhood, the sacrifice of the KaAsis, even as Bharata (seized that) of the Satvats.’ 22. Anda second,—‘ The mighty Sat4nika, having seized, in the neighbourhood, Dhrztardsh/ra’s white sacrificial horse, roaming at will in its tenth month, Satanika* performed the Govinata-sacrifice.’ 23. And a fourth*——‘The greatness of the Bharatas neither the men before nor those after them attained, nor did the seven (tribes of) men, even as a mortal man (does not touch) the sky with his flanks.’ 1 Why these are here put before the Prishéfas, is not clear. * Perhaps we ought here to read ‘ SatrAgita.’
2* Perhaps we ought here to read ‘ SatrAgita.’ * Unless the Gath4 in the preceding paragraph (being in the Trish‘abh metre) is really counted as two, the author seems here purposely to have omitted a verse. Possibly, however, it may mean, ‘the fourth,’ viz. referring to paragraph 14. [44] ‘ pd 402 SATAPATHA-BRAHMAMA, 24. Nowas to the sacrificial gifts. Whatever there is towards the middle of the kingdom other than the land, the men, and the property of the Brahmaza, of that the eastern region belongs to the Hotz, the southern to the Brahman, the western to the Adhvaryu, the northern to the Udgatvz; and the Hotrtkas share this along with them. 25. When the Udayaniy4 (completing offering) is finished, he seizes twenty-one barren cows, sacred to Mitra-Varuaa, the Visve Deva, and Brzhaspati, with the view of his gaining those deities. And the reason why those sacred to Brzhaspati come last is that Byzhaspati is the Brahman (n.), and he thus establishes himself finally in the Brahman. 26. And as to their being twenty-one of them,— the twenty-one-fold is he who shines yonder: twelve months, five seasons, these three worlds, and yonder sun as the twenty-first—this consummation (he thereby obtains). 27. When the Udavasinty4 (closing offering) is completed, they give, for a sacrificial gift, four women, with a maiden as the fifth, and four hundred female attendants according to agreement. 28. And during the following year he performs the animal sacrifices of the seasons,—six (victims) sacred to Agni in the spring, six to Indra in the summer, six to Parganya, or to the Maruts, in the rainy season, six to Mitra and Varuaa in the autumn, six to Indra and Vishau in the winter, and six to Indra and Bvzhaspati in the dewy season,—six seasons are a year: in the seasons, in the year, he thus establishes himself. These amount to thirtysix animals,—the Brzhatt (metre) consists of thirtysix syllables, and the heavenly world is established x11 KAwDA, 6 ADHYAYA, I BRAHMANA, 3. 403 upon the Brzhatt: and thus he finally establishes himself, by means of the Br¢hatt metre, in the heavenly world. Sixty ApuyAya. First BRAHMANA, THe PurvusHaAMEDHA, OR Human Sacririce. 1. Purusha Nardyama desired, ‘Would that I overpassed all beings ! would that I alone were everything here (this universe)!’ He beheld this fivedays’ sacrificial performance, the Purushamedha, and took it', and performed offering therewith ; and having performed offering therewith, he overpassed all beings, and became everything here. And, verily, he who, knowing this, performs the Purushamedha, or who even knows this, overpasses all beings, and becomes everything here. 2. For this (offering) there are twenty-three Dtkshds, twelve Upasads, and five Sutyads (Somadays). This, then, being a forty-days’ (performance), including the Diksh4s and Upasads, amounts to a Virag*, for the Virag consists of forty syllables : [Vag. S. XXXI, 5.] ‘Thence® Virag (f) was born, and from out of Viraég the Pdrusha.’
3This, then, being a forty-days’ (performance), including the Diksh4s and Upasads, amounts to a Virag*, for the Virag consists of forty syllables : [Vag. S. XXXI, 5.] ‘Thence® Virag (f) was born, and from out of Viraég the Pdrusha.’ 1 That is, according to Harisvimin, he brought its powers into play, and accomplished all his desires :—tatsAdhanany up4pAdayat, tenfyam yaganena samfhitam sakalam sfdhitav4n ity arthaA. * The Virag-verse consists of decasyllabic pfidas, the most common form of the verse being one of three pAdas (or thirty syllables), whilst here the one consisting of four pAdas is alluded to, and Viragverses of one and two p&das likewise occur, There is also a parallel form of the Virag-metre consisting of (usually three) hendeca-syllabic p4das. * That is, from the Purusha ; cf. Rig-v. S. X, go, 5. pDd2 404. SATAPATHA-BRAHMANA. This, then, is that Virdg, and. from out of that Virag he (the Sacrificer) generates the Purusha, the Sacrifice. - 3. Now these (forty days) are four decades; and as to there being these four decades, it is for the obtainment of these worlds, as well as of the regions : by the first decade they! obtained even this (terrestrial) world, by the second the air, by the third the sky, and by the fourth the regions (quarters) ; and in like manner does the Sacrificer, by the first decade, obtain even this (terrestrial) world, by the second the air, by the third the sky, and by the fourth the regions—and, indeed, as much as these worlds and the regions are, so much is all this (universe); and the Purushamedha is everything: thus it is for the sake of his obtaining and securing everything. 4. On the Upavasatha? (day) there are eleven victims sacred to Agni and Soma: the performance for these is one and the same. There are eleven stakes,—the Trishéubh (verse) consists of eleven syllables, and the Trish¢ubh is a thunderbolt, and the Trishéubh is vigour: with the thunderbolt, with vigour, the Sacrificer thus from the first repels evil. 5. On the Suty4 (days) there are the (Savantya) victims of the set of eleven*® (stakes),—the Trishtubh consists of eleven syllables, and the Trish¢ubh is a thunderbolt, and the Trish¢ubh is vigour: with the thunderbolt, with vigour, the Sacrificer thus from the first repels evil. 1 Harisvamin supplies ‘pfirve purush&4’ (? former men, or the first seven purnsh4/, the seven Rishis). * That is, the day before the Soma-sacrifice. * See III, 7, 2, 1 seqq. x11 KAwpA; 6 ADHYAYA, 1 BRAHMANA, 9. 405 6. And, again, as to why there are (the victims) of the set of eleven (stakes): it is for the sake of his obtaining and securing everything, for the set of eleven (stakes) is everything, since the set of eleven (stakes) is PragApati, and Pragapati is everything, and the Purushamedha is everything.
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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