Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
12. The two Asvins and Sarasvatt then prepared for him this sacrifice, the Sautramazt, for the purpose of healing him, and thereby consecrated him: thereby he became the highest of gods, and so does he who is consecrated by that (offering) become the highest among his own people. 3. He consecrates him on a black antelope skin ; for the black antelope skin is the sacrifice ?: it is at the sacrifice he thus consecrates him; on the hairy side (of the skin), for the hair is the metres: it is on the metres (or sacred writ) he thus consecrates him. 4. On a throne-seat he consecrates him, for imperial dignity is seated (established) on a throneseat: by means of imperial dignity he thus causes him to attain imperial dignity. 5. It is made of udumbara wood, for the udumbara (ficus glomerata) is strength: for the sake of strength he thus is consecrated. It is knee-high, for knee-high is this (terrestrial) world, and it is for (the rule of) this world that the Kshatriya is consecrated ; and the ruler (kshatra) indeed he becomes who is consecrated by the Sautramamt: therefore it is knee-high, and of unlimited size horizontally (in width and depth),— 6. For the throne-seat means royal dignity, and of unlimited prosperity is royal dignity. It is covered with plaited reed-work, for reed-grass is meet for sacrifice. Two of its feet stand on the 1 Literally, sprinkled, i.e. anointed, with the ‘vas4,’ or fat gravy obtained from the cooking of the sacrificial animals. * See part i, p. 23, note 2. 250 SATAPATHA-BRAHMANA. northern, and two on the southern altar-ground', for the northern vedi is this (terrestrial) world, and the southern one the world of the Fathers: he thus consecrates him for both worlds. 7. Concerning this, Gauriviti Saktya, knowing this, once said, ‘ Like rulers *, assuredly, we shall be in yonder world!’ Perhaps* it was Azshabha Yagaatura, king of the Svikna, who had told him so. 8. He places the throne-seat, with (Vag. S. XX, 1), ‘Thou art the womb of the Kshatra, thou art the navel of the Kshatra!’ for it indeed is the womb and navel of the Kshatra (ruling power). 9. He then spreads the black antelope skin thereon, with, ‘May it not injure thee! do not 1 For the two special Vedis, see p. 225, note 1. 2 <A kind of Kshatriyas,’ Delbrtick, Altind. Synt., p. 494.
29. He then spreads the black antelope skin thereon, with, ‘May it not injure thee! do not 1 For the two special Vedis, see p. 225, note 1. 2 <A kind of Kshatriyas,’ Delbrtick, Altind. Synt., p. 494. 5 For this or some such meaning (‘ probably ’—German, ‘ wohl’ or ‘ vielleicht ’) which seems to me to suit best the use of ‘sasvat’ in the Brahmanas, see part iii, p. 98, note 2.—Thus, at I, 2, 3, 2, I would now translate ‘and perhaps it was Trita who slew him,— Indra at all events was exonerated from that (guilt), for he is a god.’ Similarly, I, 8, 1, 4, ‘perhaps it was a ghasha, for that (fish) grows best (fastest);’ II, 2, 1, 2, ‘If, on the other hand, that oblation were not offered up in him, he would perhaps bum either the Adhvaryu, or the Sacrificer.. Somewhat peculiar is the passage, I, 6, 3, 10, where sasvat occurs both in the relative and in the demonstrative clause, and where we can hardly translate otherwise than ‘If, perchance, he had said, “‘ Grow thou, the foe of Indra!” he (Vritra) would perhaps have slain Indra.’—Hitte er vielleicht (etwa) gesagt: ‘Wachse, du Feind Indras!’ so wtirde er (Vritra) vielleicht (? gewiss) Indra erschlagen haben.—If this be the right interpretation of these passages, they would have to be transferred, in the St. Petersb. Dict., from meaning b (?) to c, where ‘ vielleicht’ would have to be added, as it certainly suits better than ‘ gewiss’ (most likely) the last of the foregoing passages, at all events. The comm. explains ‘sasvat’ by ‘ bahukritvah.’ x11 KANDA, 8 ADHYAYA, 3 BRAHMANA, I3. 251 injure me!’ for the black antelope skin is the sacrifice: (thus it is spread) for the safety of the sacrifice and his own self. 10. He then mounts it, with a verse to Varuma (Vag. S. XX, 2), for Varuza is the king of the gods: by means of his own deity he thus consecrates him!—‘He hath sat down, the upholder of the sacred law, Varumza, in the home-steads, for supreme rule, he the wise!’ 11. He then throws down a gold and a silver plate (beneath his feet, the silver one beneath the left foot) with, ‘Protect (me) from death!’ (the gold one beneath the right foot* with,) ‘Protect (me) from lightning!’ The Virag, doubtless, is the rain, and of this there are these two terrible forms, lightning and hail; of these the gold plate is of the form of lightning, and the silver one of that of hail: against these two deities he affords protection to him, whence he who has performed the Sautramamt has no fear of these two deities, as he also who thus knows this. 12. He consecrates him by sprinkling him with the fat gravy of the sacrificial animals, for the gravy of the animals means excellence: with that excellence, the essence of cattle, he thus sprinkles him. But that gravy is also the highest kind of food : with the highest kind of food he thus sprinkles him. 13. There are hoof-cups (of gravy), for on hoofs cattle support themselves: he thus causes him to obtain a support. There are thirty-three (such)
3But that gravy is also the highest kind of food : with the highest kind of food he thus sprinkles him. 13. There are hoof-cups (of gravy), for on hoofs cattle support themselves: he thus causes him to obtain a support. There are thirty-three (such) 1 Cf. V, 4, 4, 5, where the verse is explained. ? Or, on the head, according to others. The plates are of the usual round shape. 252 SATAPATHA-BRAHMANA. cupfuls, for thirty-three in number are all the deities: by means of all the deities he thus consecrates him. He offers them with gagatt verses, for animals are of gdgata (movable) nature: by means of the Gagatt he thus secures cattle for him. With sixteen verses (V4g. S. XIX, 80-94) he offers, for animals are of sixteen parts: he thus bestows excellence (or prosperity) on him part by part. 14. ‘With lead the wise, with wool and thread! the sages weave the web, the sacrifice: the Asvins, Savityz, Sarasvati, and Varumza healed the form of Indra*’ Each time he has offered two (cupfuls) together, he pours the residue into a bowl (sata): he thereby establishes the days and nights, the half-months, the months, and the seasons in the year, and hence these days and nights, half-months, months, and seasons are established (contained) in the year. 15. The bowl is made of reed, for the reed has its birth-place in the waters, and the waters are all the deities: by means of all the deities he thus consecrates him. 16. A rubbing down (of the Sacrificer) with all manner of sweet-smelling substances takes place (before sprinkling him with fat), for such a rubbing down with all manner of sweet-smelling substances means supreme fragrance: with fragrance he thus consecrates (anoints) him. 17. He sprinkles him (with the fat gravy) in front while (himself) looking towards the back (west), for 1 See p. 219, note 3. * Only the first pada of this, the first of the sixteen verses, is given in the text. Regarding the allusions in this verse, see XII, x11 KAwpA, 8 ADHYAYA, 3 BRAHMANA, 19. 253 from the front food is visibly eaten. On every side (he sprinkles him) whilst moving round : he thus bestows food on him from all quarters, whence food is secured from all quarters by him who has performed the Sautramamt, or even by him who thus knows this. 18. With a formula to the Asvins he sprinkles him first?, then with one to Sarasvatt, then with one to Indra: it is by means of these deities he thus consecrates him. Now, some consecrate him by means both of these deities and those utterances, ‘bh, bhuva%, svar,’ ‘for,’ say they, ‘these utterances (“ earth, air, heaven”) mean all this (universe) : ‘it is by means of all this (universe) we thus consecrate him.’ Let him, however, not do so, but let him only consecrate him by means of those deities, for those deities, indeed, are all this (universe).
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.
12. The two Asvins and Sarasvatt then prepared for him this sacrifice, the Sautramazt, for the purpose of healing him, and thereby consecrated him: thereby he became the highest of gods, and so does he who is consecrated by that (offering) become the highest among his own people. 3. He consecrates him on a black antelope skin ; for the black antelope skin is the sacrifice ?: it is at the sacrifice he thus consecrates him; on the hairy side (of the skin), for the hair is the metres: it is on the metres (or sacred writ) he thus consecrates him. 4. On a throne-seat he consecrates him, for imperial dignity is seated (established) on a throneseat: by means of imperial dignity he thus causes him to attain imperial dignity. 5. It is made of udumbara wood, for the udumbara (ficus glomerata) is strength: for the sake of strength he thus is consecrated. It is knee-high, for knee-high is this (terrestrial) world, and it is for (the rule of) this world that the Kshatriya is consecrated ; and the ruler (kshatra) indeed he becomes who is consecrated by the Sautramamt: therefore it is knee-high, and of unlimited size horizontally (in width and depth),— 6. For the throne-seat means royal dignity, and of unlimited prosperity is royal dignity. It is covered with plaited reed-work, for reed-grass is meet for sacrifice. Two of its feet stand on the 1 Literally, sprinkled, i.e. anointed, with the ‘vas4,’ or fat gravy obtained from the cooking of the sacrificial animals. * See part i, p. 23, note 2. 250 SATAPATHA-BRAHMANA. northern, and two on the southern altar-ground', for the northern vedi is this (terrestrial) world, and the southern one the world of the Fathers: he thus consecrates him for both worlds. 7. Concerning this, Gauriviti Saktya, knowing this, once said, ‘ Like rulers *, assuredly, we shall be in yonder world!’ Perhaps* it was Azshabha Yagaatura, king of the Svikna, who had told him so. 8. He places the throne-seat, with (Vag. S. XX, 1), ‘Thou art the womb of the Kshatra, thou art the navel of the Kshatra!’ for it indeed is the womb and navel of the Kshatra (ruling power). 9. He then spreads the black antelope skin thereon, with, ‘May it not injure thee! do not 1 For the two special Vedis, see p. 225, note 1. 2 <A kind of Kshatriyas,’ Delbrtick, Altind. Synt., p. 494.
29. He then spreads the black antelope skin thereon, with, ‘May it not injure thee! do not 1 For the two special Vedis, see p. 225, note 1. 2 <A kind of Kshatriyas,’ Delbrtick, Altind. Synt., p. 494. 5 For this or some such meaning (‘ probably ’—German, ‘ wohl’ or ‘ vielleicht ’) which seems to me to suit best the use of ‘sasvat’ in the Brahmanas, see part iii, p. 98, note 2.—Thus, at I, 2, 3, 2, I would now translate ‘and perhaps it was Trita who slew him,— Indra at all events was exonerated from that (guilt), for he is a god.’ Similarly, I, 8, 1, 4, ‘perhaps it was a ghasha, for that (fish) grows best (fastest);’ II, 2, 1, 2, ‘If, on the other hand, that oblation were not offered up in him, he would perhaps bum either the Adhvaryu, or the Sacrificer.. Somewhat peculiar is the passage, I, 6, 3, 10, where sasvat occurs both in the relative and in the demonstrative clause, and where we can hardly translate otherwise than ‘If, perchance, he had said, “‘ Grow thou, the foe of Indra!” he (Vritra) would perhaps have slain Indra.’—Hitte er vielleicht (etwa) gesagt: ‘Wachse, du Feind Indras!’ so wtirde er (Vritra) vielleicht (? gewiss) Indra erschlagen haben.—If this be the right interpretation of these passages, they would have to be transferred, in the St. Petersb. Dict., from meaning b (?) to c, where ‘ vielleicht’ would have to be added, as it certainly suits better than ‘ gewiss’ (most likely) the last of the foregoing passages, at all events. The comm. explains ‘sasvat’ by ‘ bahukritvah.’ x11 KANDA, 8 ADHYAYA, 3 BRAHMANA, I3. 251 injure me!’ for the black antelope skin is the sacrifice: (thus it is spread) for the safety of the sacrifice and his own self. 10. He then mounts it, with a verse to Varuma (Vag. S. XX, 2), for Varuza is the king of the gods: by means of his own deity he thus consecrates him!—‘He hath sat down, the upholder of the sacred law, Varumza, in the home-steads, for supreme rule, he the wise!’ 11. He then throws down a gold and a silver plate (beneath his feet, the silver one beneath the left foot) with, ‘Protect (me) from death!’ (the gold one beneath the right foot* with,) ‘Protect (me) from lightning!’ The Virag, doubtless, is the rain, and of this there are these two terrible forms, lightning and hail; of these the gold plate is of the form of lightning, and the silver one of that of hail: against these two deities he affords protection to him, whence he who has performed the Sautramamt has no fear of these two deities, as he also who thus knows this. 12. He consecrates him by sprinkling him with the fat gravy of the sacrificial animals, for the gravy of the animals means excellence: with that excellence, the essence of cattle, he thus sprinkles him. But that gravy is also the highest kind of food : with the highest kind of food he thus sprinkles him. 13. There are hoof-cups (of gravy), for on hoofs cattle support themselves: he thus causes him to obtain a support. There are thirty-three (such)
3But that gravy is also the highest kind of food : with the highest kind of food he thus sprinkles him. 13. There are hoof-cups (of gravy), for on hoofs cattle support themselves: he thus causes him to obtain a support. There are thirty-three (such) 1 Cf. V, 4, 4, 5, where the verse is explained. ? Or, on the head, according to others. The plates are of the usual round shape. 252 SATAPATHA-BRAHMANA. cupfuls, for thirty-three in number are all the deities: by means of all the deities he thus consecrates him. He offers them with gagatt verses, for animals are of gdgata (movable) nature: by means of the Gagatt he thus secures cattle for him. With sixteen verses (V4g. S. XIX, 80-94) he offers, for animals are of sixteen parts: he thus bestows excellence (or prosperity) on him part by part. 14. ‘With lead the wise, with wool and thread! the sages weave the web, the sacrifice: the Asvins, Savityz, Sarasvati, and Varumza healed the form of Indra*’ Each time he has offered two (cupfuls) together, he pours the residue into a bowl (sata): he thereby establishes the days and nights, the half-months, the months, and the seasons in the year, and hence these days and nights, half-months, months, and seasons are established (contained) in the year. 15. The bowl is made of reed, for the reed has its birth-place in the waters, and the waters are all the deities: by means of all the deities he thus consecrates him. 16. A rubbing down (of the Sacrificer) with all manner of sweet-smelling substances takes place (before sprinkling him with fat), for such a rubbing down with all manner of sweet-smelling substances means supreme fragrance: with fragrance he thus consecrates (anoints) him. 17. He sprinkles him (with the fat gravy) in front while (himself) looking towards the back (west), for 1 See p. 219, note 3. * Only the first pada of this, the first of the sixteen verses, is given in the text. Regarding the allusions in this verse, see XII, x11 KAwpA, 8 ADHYAYA, 3 BRAHMANA, 19. 253 from the front food is visibly eaten. On every side (he sprinkles him) whilst moving round : he thus bestows food on him from all quarters, whence food is secured from all quarters by him who has performed the Sautramamt, or even by him who thus knows this. 18. With a formula to the Asvins he sprinkles him first?, then with one to Sarasvatt, then with one to Indra: it is by means of these deities he thus consecrates him. Now, some consecrate him by means both of these deities and those utterances, ‘bh, bhuva%, svar,’ ‘for,’ say they, ‘these utterances (“ earth, air, heaven”) mean all this (universe) : ‘it is by means of all this (universe) we thus consecrate him.’ Let him, however, not do so, but let him only consecrate him by means of those deities, for those deities, indeed, are all this (universe).
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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