Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1And, 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. 7. Now this Purushamedha is a five-days’ sacrificial performance—the sacrifice is fivefold, the victim is fivefold, and five seasons are a year: whatsoever of five kinds there is, either concerning the deity or the self (body), all that he thereby obtains, 8. The first day thereof is an Agnishfoma; then (follows) an Ukthya, then an Atir4tra, then an Ukthya, then an Agnish¢oma: this (sacrifice) thus has light (gyotis?) on both sides, and an Ukthya on both sides (of the central Atiratra). ‘9. It is a five-days’ (sacrifice), like a barley-corn . in the middle?; for the Purushamedha is these worlds, and these worlds have light on both sides— through Agni (the sacrificial fire) on this side, and through Aditya (the Sun) on the other: therefore it has light on both sides. And the Ukthya is food, and the Atirdtra the body (self); and because there are these Ukthyas on both sides of the Atiratra, therefore this body is surrounded by food. And that Atiratra which is the largest of them is in the middle, it is thereby that it (the body, or sacrifice) is like a barley-corn (yava) in the middle ; and, verily, } Viz. an Agnishfoma form of the Gyotishoma order of sacrifice. Cf. part iv, p. 287, note 2. ? That is, becoming larger towards the middle, inasmuch as the Ukthya is—as far as Stotras and Sastras, and cups of Soma are concerned—a larger sacrifice than the Agnishfoma; and the Atiratra is the largest form of all. Fe a ee ~— — 406 SATAPATHA-BRAHMANA. whosoever knows this repels (yu) his hateful enemy : ‘ He alone exists, not his hateful enemy,’ thus they say of him. 10. The first day is for it this same (terrestrial) world,and the springseason’ also is this its (terrestrial) world; and the second day is what there is above this (terrestrial) world and below the air, and the summer season also is that (part) of it; and the central day is its air, and the rainy and autumn seasons also are its air; and the fourth day is what is above the air, and below the sky, and the winter season also is that (part) of it; and its fifth day is the sky, and the dewy season also is its sky: thus as to the deities.
211. Then as to the body* The first day is its feet, and the spring season also is its feet; and the second day is what is above the feet, and below the waist, and the summer season also is that (part) of it; and the central day is its waist, and the rainy and autumn seasons also are its waist; the fourth day is what is above the waist and below the head, and the winter season also is that (part) of it; and the fifth day is its head, and the dewy season also is its head :—thus these worlds, as well as the year and the (sacrificer’s) self, pass into the Purushamedha for the obtainment and securing of everything, for, indeed, these worlds are everything, and the year is everything, and the self is everything, and the Purushamedha is everything. * It should be borne in mind here that the sacrifice (Prag&pati) is identical with the Sacrificer on the one hand, and with the year on the other. Or, as to the self, viz. of Pragépati (and the Sacrificer), which the sacrifice is supposed to reproduce. x11 KANDA, 6 ADHYAYA, 2 BRAHMANA, 3. 407 Seconp BRAHMANA. 1. And as to why it is called Purushamedha :— The stronghold (pur) doubtless is these worlds, and the Purusha (spirit) is he that blows here (the wind), he bides (st) in this stronghold (pur): hence he is the Purusha. And whatever food there is in these worlds that is its ‘medha,’ its food; and inasmuch as this is its ‘medha,’ its food, therefore (it is called) Purushamedha. And inasmuch as at this (sacrifice) he seizes! men (purusha) meet for sacrifice (medhya), therefore also it is called Purushamedha. 2. He seizes them on the central day, for the central day is the air, and the air is the abode of all beings; and, indeed, these victims are also food, and the central day is the belly: he thus puts food in the belly. 3. He seizes them by decades * for the obtainment 1 That is, he (symbolically) immolates them. * The statement in paragraphs 3 and 4, according to which there are eleven decades of human victims, does not refer to the actual distribution of victims over the eleven stakes, but it is apparently made purely for symbolical reasons (viz. with reference to the Virég and Trish/ubh metres), and is probably based on the way in which the victims are enumerated in the Vagasaneyi-samhit4, XXX, 5-22 (see the Translation at the end of this chapter, where they are, however, numbered according to the stakes). There the first eleven Kandikas (5-15) are made up of the names and deities of ten victims each, hence together of eleven decades ; whilst of the subsequent Kazdikds—k. 16 consists of twelve, ks. 17-21 of ten each, and k. 22 of twelve victims. The actual mode of distribution over the several stakes is that referred to in paragraphs 5-8, viz. the first forty-eight victims are tied to the central stake, after which eleven victims are tied to each of the other ten stakes. After these, amounting to 158 victims, the Samhita 4o8s SATAPATHA-BRAHMANA.
3the first forty-eight victims are tied to the central stake, after which eleven victims are tied to each of the other ten stakes. After these, amounting to 158 victims, the Samhita 4o8s SATAPATHA-BRAHMANA. of all food, for the Virag consists of ten syllables, and the Virag is all food'. 4. Eleven decades? he seizes;—the Trish¢ubh consists of eleven syllables, and the Trish¢ubh is the thunderbolt, and vigour: with the thunderbolt, with vigour, the Sacrificer thus repels evil from within him. 5. Forty-eight he seizes at the central stake ;— the Gagati consists of forty-eight syllables, and cattle are of Gagata (movable) nature: by means of the Gagatt he (the priest) secures cattle for him. 6. Eleven at each of the others ;—the Trishfubh consists of eleven syllables, and the Trish¢ubh is the thunderbolt, and vigour: with the thunderbolt, enumerates twenty-six additional victims, which, according to Mahfdhara (cf. Katy. XXI, 1, 10), are to be added to the eleven victims of the second stake,—viz. fourteen victims dedicated to various socalled deities; eight victims, sacred to Prag&pati and belonging neither to the Sfdra nor to the Brahmana castes; and finally four more victims, characterised in exactly the same way as the eight preceding ones. It will be seen that of these twenty-six victims only the first set of (eight) Pragdpatya victims are referred to in the Br&hmama, and that as the victims seized last of all. This circumstance clearly characterises the last four victims of the Sasshit& as not recognised by the Brahmasa ; and seeing that all four of these are such as have already occurred amongst the previously enumerated victims (though there assigned to different divinities) they must be considered (as they are by Prof. Weber, Ind. Streifen, I, p. 68) as having been added to the list of the Sashité subsequently to the composition of the Brahmasa. A similar inference will probably apply to the fourteen victims preceding the eight Praég4patya ones, though all that can be urged against them is that they are not referred to in the Brahmawa. 1 Hardly,—and all food is virag (widely ruling or shining). In double clauses with a middle term, such as this, the position of subject and predicate seems often reversed in the second clause (cf. for instance, XIII, 8, 1, 4). * See note 2 on p. 407. x11 KANDA, 6 ADHYAYA, 2 BRAHMANA, 10. 409 with vigour, the Sacrificer thus repels evil from about him. 7. Last of all he seizes eight;—the Géyatrt consists of. eight syllables, and the GAyatrt is the Brahman (n.): he thus makes the Brahman to be the ultimate thing of this universe, whence they say that the Brahman is the ultimate thing of this universe. 8. These (eight) are sacred to PragApati,— Pragépati assuredly is the Brahman, for Pragdpati is of the nature of the Brahman': therefore they are sacred to Pragdpati.
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.
1And, 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. 7. Now this Purushamedha is a five-days’ sacrificial performance—the sacrifice is fivefold, the victim is fivefold, and five seasons are a year: whatsoever of five kinds there is, either concerning the deity or the self (body), all that he thereby obtains, 8. The first day thereof is an Agnishfoma; then (follows) an Ukthya, then an Atir4tra, then an Ukthya, then an Agnish¢oma: this (sacrifice) thus has light (gyotis?) on both sides, and an Ukthya on both sides (of the central Atiratra). ‘9. It is a five-days’ (sacrifice), like a barley-corn . in the middle?; for the Purushamedha is these worlds, and these worlds have light on both sides— through Agni (the sacrificial fire) on this side, and through Aditya (the Sun) on the other: therefore it has light on both sides. And the Ukthya is food, and the Atirdtra the body (self); and because there are these Ukthyas on both sides of the Atiratra, therefore this body is surrounded by food. And that Atiratra which is the largest of them is in the middle, it is thereby that it (the body, or sacrifice) is like a barley-corn (yava) in the middle ; and, verily, } Viz. an Agnishfoma form of the Gyotishoma order of sacrifice. Cf. part iv, p. 287, note 2. ? That is, becoming larger towards the middle, inasmuch as the Ukthya is—as far as Stotras and Sastras, and cups of Soma are concerned—a larger sacrifice than the Agnishfoma; and the Atiratra is the largest form of all. Fe a ee ~— — 406 SATAPATHA-BRAHMANA. whosoever knows this repels (yu) his hateful enemy : ‘ He alone exists, not his hateful enemy,’ thus they say of him. 10. The first day is for it this same (terrestrial) world,and the springseason’ also is this its (terrestrial) world; and the second day is what there is above this (terrestrial) world and below the air, and the summer season also is that (part) of it; and the central day is its air, and the rainy and autumn seasons also are its air; and the fourth day is what is above the air, and below the sky, and the winter season also is that (part) of it; and its fifth day is the sky, and the dewy season also is its sky: thus as to the deities.
211. Then as to the body* The first day is its feet, and the spring season also is its feet; and the second day is what is above the feet, and below the waist, and the summer season also is that (part) of it; and the central day is its waist, and the rainy and autumn seasons also are its waist; the fourth day is what is above the waist and below the head, and the winter season also is that (part) of it; and the fifth day is its head, and the dewy season also is its head :—thus these worlds, as well as the year and the (sacrificer’s) self, pass into the Purushamedha for the obtainment and securing of everything, for, indeed, these worlds are everything, and the year is everything, and the self is everything, and the Purushamedha is everything. * It should be borne in mind here that the sacrifice (Prag&pati) is identical with the Sacrificer on the one hand, and with the year on the other. Or, as to the self, viz. of Pragépati (and the Sacrificer), which the sacrifice is supposed to reproduce. x11 KANDA, 6 ADHYAYA, 2 BRAHMANA, 3. 407 Seconp BRAHMANA. 1. And as to why it is called Purushamedha :— The stronghold (pur) doubtless is these worlds, and the Purusha (spirit) is he that blows here (the wind), he bides (st) in this stronghold (pur): hence he is the Purusha. And whatever food there is in these worlds that is its ‘medha,’ its food; and inasmuch as this is its ‘medha,’ its food, therefore (it is called) Purushamedha. And inasmuch as at this (sacrifice) he seizes! men (purusha) meet for sacrifice (medhya), therefore also it is called Purushamedha. 2. He seizes them on the central day, for the central day is the air, and the air is the abode of all beings; and, indeed, these victims are also food, and the central day is the belly: he thus puts food in the belly. 3. He seizes them by decades * for the obtainment 1 That is, he (symbolically) immolates them. * The statement in paragraphs 3 and 4, according to which there are eleven decades of human victims, does not refer to the actual distribution of victims over the eleven stakes, but it is apparently made purely for symbolical reasons (viz. with reference to the Virég and Trish/ubh metres), and is probably based on the way in which the victims are enumerated in the Vagasaneyi-samhit4, XXX, 5-22 (see the Translation at the end of this chapter, where they are, however, numbered according to the stakes). There the first eleven Kandikas (5-15) are made up of the names and deities of ten victims each, hence together of eleven decades ; whilst of the subsequent Kazdikds—k. 16 consists of twelve, ks. 17-21 of ten each, and k. 22 of twelve victims. The actual mode of distribution over the several stakes is that referred to in paragraphs 5-8, viz. the first forty-eight victims are tied to the central stake, after which eleven victims are tied to each of the other ten stakes. After these, amounting to 158 victims, the Samhita 4o8s SATAPATHA-BRAHMANA.
3the first forty-eight victims are tied to the central stake, after which eleven victims are tied to each of the other ten stakes. After these, amounting to 158 victims, the Samhita 4o8s SATAPATHA-BRAHMANA. of all food, for the Virag consists of ten syllables, and the Virag is all food'. 4. Eleven decades? he seizes;—the Trish¢ubh consists of eleven syllables, and the Trish¢ubh is the thunderbolt, and vigour: with the thunderbolt, with vigour, the Sacrificer thus repels evil from within him. 5. Forty-eight he seizes at the central stake ;— the Gagati consists of forty-eight syllables, and cattle are of Gagata (movable) nature: by means of the Gagatt he (the priest) secures cattle for him. 6. Eleven at each of the others ;—the Trishfubh consists of eleven syllables, and the Trish¢ubh is the thunderbolt, and vigour: with the thunderbolt, enumerates twenty-six additional victims, which, according to Mahfdhara (cf. Katy. XXI, 1, 10), are to be added to the eleven victims of the second stake,—viz. fourteen victims dedicated to various socalled deities; eight victims, sacred to Prag&pati and belonging neither to the Sfdra nor to the Brahmana castes; and finally four more victims, characterised in exactly the same way as the eight preceding ones. It will be seen that of these twenty-six victims only the first set of (eight) Pragdpatya victims are referred to in the Br&hmama, and that as the victims seized last of all. This circumstance clearly characterises the last four victims of the Sasshit& as not recognised by the Brahmasa ; and seeing that all four of these are such as have already occurred amongst the previously enumerated victims (though there assigned to different divinities) they must be considered (as they are by Prof. Weber, Ind. Streifen, I, p. 68) as having been added to the list of the Sashité subsequently to the composition of the Brahmasa. A similar inference will probably apply to the fourteen victims preceding the eight Praég4patya ones, though all that can be urged against them is that they are not referred to in the Brahmawa. 1 Hardly,—and all food is virag (widely ruling or shining). In double clauses with a middle term, such as this, the position of subject and predicate seems often reversed in the second clause (cf. for instance, XIII, 8, 1, 4). * See note 2 on p. 407. x11 KANDA, 6 ADHYAYA, 2 BRAHMANA, 10. 409 with vigour, the Sacrificer thus repels evil from about him. 7. Last of all he seizes eight;—the Géyatrt consists of. eight syllables, and the GAyatrt is the Brahman (n.): he thus makes the Brahman to be the ultimate thing of this universe, whence they say that the Brahman is the ultimate thing of this universe. 8. These (eight) are sacred to PragApati,— Pragépati assuredly is the Brahman, for Pragdpati is of the nature of the Brahman': therefore they are sacred to Pragdpati.
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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