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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(the oblations), when the Asuras came after him. By means of the circumambient fire the gods shut out their hostile rivals, the Asuras, from Yagia (the sacrifice); and in like manner does this one now, by means of the circumambient fire, shut out his spiteful enemy from the sacrifice. 10. Verily, that Ahavantya is the womb (seat) of the gods, and those two fires? on either side thereof are its immortal wings: thus, when they perform the sacrifice on the Ahavantya, they indeed perform the sacrifice for the gods in the womb of the gods ; and, verily, the continued sacrifice inclines to him, and the sacrifice is not cut off from him who thus knows this, or for whom, knowing this, this sacrificial rite is performed. 11. On the northern fire they offer (libations from) the cups of milk, on the northern fire they cook the sacrificial animals: the sacrificial animals, whilst being mortal, he thus places in the immortal womb, and them that are mortal he causes to be born (again) from out of the immortal womb ; and, verily, whosoever thus knows this, or he for whom, knowing this, this sacrificial rite is performed, wards off the recurring death of his cattle, and the sacrifice is not cut off from him. 12. On the southern fire they offer (libations from) the cups of Sur4-liquor, near the southern fire 1 On the ceremony called ‘ paryagnikarazam,’ see part i, p. 145, note; part ii, p. 187, note. * See p. 225, note 1. Properly speaking, the two fires of the two special Vedis are in front (or, rather, north-east and south-east) of the Ahavantya. 272 SATAPATHA-BRAHMANA. they purify (the liquor) with triple strainers: the Fathers, whilst being mortal, he thus places in the immortal womb, and them that are mortal he causes to be born (again) from out of the immortal womb; and, verily, whosoever thus knows this, or he for whom, knowing this, this sacrificial rite is performed, wards off the recurring death of the Fathers, and the sacrifice is not cut off from him. 13. Now, inasmuch as these two fires are taken from the Ahavantya, they are Ahavantyas (offeringfires), and inasmuch as they do not again reach the Ahavantya, they are not Ahavantyas: he thereby obtains both kinds of oblations, that which is (offered) on the Ahavantya, and that which is (offered) on what is not an Ahavantya—both what is offered and what is not offered. He (Balhika Pratiptya) then went home, and said, ‘It is not so (as we had thought): that kingdom of the Srz#gayas now belongs to Dushéaritu;—in such and such a manner has that A akra Sthapati this day performed at the sacrifice.’ 14. On the northern fire they thus perform the rites of the sacrificial animals, the (animal) cakes, and the cups of milk, and what other (rite) there is: it is the gods, in the world of the gods, he thereby gratifies, and, thus gratified, they gratify him, and he wins the world of the gods.
2On the northern fire they thus perform the rites of the sacrificial animals, the (animal) cakes, and the cups of milk, and what other (rite) there is: it is the gods, in the world of the gods, he thereby gratifies, and, thus gratified, they gratify him, and he wins the world of the gods. 15. In the southern fire they offer (libations from) the cups of Sur4-liquor, near the southern fire they purify (the liquor) with triple strainers: it is the Fathers, in the world of the Fathers, he thereby gratifies, and, thus gratified, they gratify him, and he wins the world of the Fathers. 16. Verily, the Sautramaat is the same as the XII KAWDA, 9 ADHYAYA, 3 BRAHMANA, 16. 273 body, whence it is (clearly) defined, for defined is the body. And (Indra) Vayodhas (the bestower of strength) is the world, whence he is undefined’, for undefined is the world. The Sautramamt is the body (trunk), and the Aindra (victim) and (the one to) Vayodhas ? are the two arms; and inasmuch as there are those two animal offerings on both sides (of the Sautramawt), therefore these two arms are on both sides of the body. And as the sacrificial animal, so the sacrificial stake; and inasmuch as there are those two stakes on both sides of the stake of the Sautramazti (bull of Indra), therefore these two arms are on both sides of the body *. 1 The term ‘vayodhas’ is said to be undefined inasmuch as, though it is meant to apply to Indra, the name of this god is not mentioned along with it in the formulas. * During the performance of the Sautramani proper (on the fourth day) three victims are immolated, a he-goat to the Asvins, a ram to Sarasvatf, and another bull to Indra. But at the beginning of the whole performance—either before or after the first pap to Aditi (cf. XII, 9, 2, 11)—a bull is sacrificed to Indra ; and at the end—after the second pap to Aditi and the dish of curds to Mitra and Varuna (see p. 252, note 4)—another animal sacrifice is performed to Indra Vayodhas. The sacrificial stakes for the first and last of the three victims sacred to Indra, are to be placed north and south of that of Indra’s second bull, the one sacrificed as part of the Sautramazt proper. 5 The object of identifying different ceremonial acts and features with certain parts of the body is of course to impress upon the mind of the Sacrificer the efficacy of the Sautrdmanf in securing to him a new, complete body for the other life. (44) T 274 SATAPATHA-BRAHMANA, THIRTEENTH KANDA. THE ASVAMEDHA, or HORSE-SACRIFICE. PRELIMINARY CEREMONIES} First ApuyAya. First BrAHMANA. 1. He (the Adhvaryu) cooks the priests’ mess of rice?: it is seed he thereby produces, Having greased a rope with the ghee which is left over’, he takes it; for ghee is (a type of) fiery spirit, and the horse is sacred to Prag4pati‘: he thus endows Prag4pati with fiery spirit. Impure, and unfit for sacrifice, indeed, is that (animal), to wit, the horse.
3Impure, and unfit for sacrifice, indeed, is that (animal), to wit, the horse. 2. The rope consists of darbha grass (poa cynosuroides) ;—for darbha stalks * are a means of purification: he thus purifies that (horse), and immolates it as one purified and meet for sacrifice. 3. Now, when the horse* was immolated, its 1 The ceremonies treated of in the first six chapters (brahmasss) refer to the setting apart of the horse for its sacred office, a year before the sacrifice, and to the intervening period during which the horse is allowed to roam about, though under careful supers vision. * For further particulars regarding this opening ceremony of the sacrifice see XIII, 4, 1, 1 seqq. * Viz. from the ghee used for greasing the four dishes of cooked rice, * Or, the horse is of the nature of Prag4pati. ® See above, p. 195, note 1. * That is, as would seem, Pragfpati in the form of a horse, see part iv, introd., p. xiv seqq. XIII KANDA, I ADHYAYA, I BRAHMANA, 4. 275 seed went from it and became gold!: thus, when he gives gold (to the priests) he supplies the horse with seed. 4. Pragdpati produced the sacrifice*. His greatness departed from him, and entered the great sacrificial priests*. Together with the great priests he went in search of it, and together with the great priests he found it: when the great priests eat the priests’ mess of rice, the Sacrificer thereby secures for himself the greatness of the sacrifice. Along with the priests’ mess of rice he presents gold (to the priests); for the mess of rice is seed, and gold is seed: by means of seed he thus lays seed into that (horse, and Sacrificer). It (the gold‘) weighs a hundred (grains) ; for man has a life of a hundred (years), and a hundred energies: it is life, and energy, vigour, he lays into his own self. At midday he takes Vasattivart® water of four kinds; it is brought together from the (four) quarters, for food is in (all) the (four) quarters, and water is food: by means of food he thus secures food for him. } Prag&pati is Agni, and gold is Agni’s seed, cf. II, 1, 1, 5; III, 3,1, 3 &e. * That is, the Asvamedha sacrifice, and thus the immolation (or emptying out) of his own self, so to speak. * That is, the four principal officiating priests, Brahman, Hotr?, Adhvaryu, and Udgatr#, Cf. VIII, 4, 3, 1 seqq. where it is the vital airs that, in their capacity as Reshis, assist PragApati in the first sacrifice. . ‘ That is to say, each piece of gold weighs as much. According to K&ty. XX, 1, 6 he is to give to the priests 4000 cows and as many Satam4na coins, ® For this water used for the Soma-sacrifice where, however, it is taken from a cistern, or some course of flowing water, see part ii, p. 222 seqq. T2 276 SATAPATHA-BRAHMANA. SEcOND BRAHMANA.
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.
1(the oblations), when the Asuras came after him. By means of the circumambient fire the gods shut out their hostile rivals, the Asuras, from Yagia (the sacrifice); and in like manner does this one now, by means of the circumambient fire, shut out his spiteful enemy from the sacrifice. 10. Verily, that Ahavantya is the womb (seat) of the gods, and those two fires? on either side thereof are its immortal wings: thus, when they perform the sacrifice on the Ahavantya, they indeed perform the sacrifice for the gods in the womb of the gods ; and, verily, the continued sacrifice inclines to him, and the sacrifice is not cut off from him who thus knows this, or for whom, knowing this, this sacrificial rite is performed. 11. On the northern fire they offer (libations from) the cups of milk, on the northern fire they cook the sacrificial animals: the sacrificial animals, whilst being mortal, he thus places in the immortal womb, and them that are mortal he causes to be born (again) from out of the immortal womb ; and, verily, whosoever thus knows this, or he for whom, knowing this, this sacrificial rite is performed, wards off the recurring death of his cattle, and the sacrifice is not cut off from him. 12. On the southern fire they offer (libations from) the cups of Sur4-liquor, near the southern fire 1 On the ceremony called ‘ paryagnikarazam,’ see part i, p. 145, note; part ii, p. 187, note. * See p. 225, note 1. Properly speaking, the two fires of the two special Vedis are in front (or, rather, north-east and south-east) of the Ahavantya. 272 SATAPATHA-BRAHMANA. they purify (the liquor) with triple strainers: the Fathers, whilst being mortal, he thus places in the immortal womb, and them that are mortal he causes to be born (again) from out of the immortal womb; and, verily, whosoever thus knows this, or he for whom, knowing this, this sacrificial rite is performed, wards off the recurring death of the Fathers, and the sacrifice is not cut off from him. 13. Now, inasmuch as these two fires are taken from the Ahavantya, they are Ahavantyas (offeringfires), and inasmuch as they do not again reach the Ahavantya, they are not Ahavantyas: he thereby obtains both kinds of oblations, that which is (offered) on the Ahavantya, and that which is (offered) on what is not an Ahavantya—both what is offered and what is not offered. He (Balhika Pratiptya) then went home, and said, ‘It is not so (as we had thought): that kingdom of the Srz#gayas now belongs to Dushéaritu;—in such and such a manner has that A akra Sthapati this day performed at the sacrifice.’ 14. On the northern fire they thus perform the rites of the sacrificial animals, the (animal) cakes, and the cups of milk, and what other (rite) there is: it is the gods, in the world of the gods, he thereby gratifies, and, thus gratified, they gratify him, and he wins the world of the gods.
2On the northern fire they thus perform the rites of the sacrificial animals, the (animal) cakes, and the cups of milk, and what other (rite) there is: it is the gods, in the world of the gods, he thereby gratifies, and, thus gratified, they gratify him, and he wins the world of the gods. 15. In the southern fire they offer (libations from) the cups of Sur4-liquor, near the southern fire they purify (the liquor) with triple strainers: it is the Fathers, in the world of the Fathers, he thereby gratifies, and, thus gratified, they gratify him, and he wins the world of the Fathers. 16. Verily, the Sautramaat is the same as the XII KAWDA, 9 ADHYAYA, 3 BRAHMANA, 16. 273 body, whence it is (clearly) defined, for defined is the body. And (Indra) Vayodhas (the bestower of strength) is the world, whence he is undefined’, for undefined is the world. The Sautramamt is the body (trunk), and the Aindra (victim) and (the one to) Vayodhas ? are the two arms; and inasmuch as there are those two animal offerings on both sides (of the Sautramawt), therefore these two arms are on both sides of the body. And as the sacrificial animal, so the sacrificial stake; and inasmuch as there are those two stakes on both sides of the stake of the Sautramazti (bull of Indra), therefore these two arms are on both sides of the body *. 1 The term ‘vayodhas’ is said to be undefined inasmuch as, though it is meant to apply to Indra, the name of this god is not mentioned along with it in the formulas. * During the performance of the Sautramani proper (on the fourth day) three victims are immolated, a he-goat to the Asvins, a ram to Sarasvatf, and another bull to Indra. But at the beginning of the whole performance—either before or after the first pap to Aditi (cf. XII, 9, 2, 11)—a bull is sacrificed to Indra ; and at the end—after the second pap to Aditi and the dish of curds to Mitra and Varuna (see p. 252, note 4)—another animal sacrifice is performed to Indra Vayodhas. The sacrificial stakes for the first and last of the three victims sacred to Indra, are to be placed north and south of that of Indra’s second bull, the one sacrificed as part of the Sautramazt proper. 5 The object of identifying different ceremonial acts and features with certain parts of the body is of course to impress upon the mind of the Sacrificer the efficacy of the Sautrdmanf in securing to him a new, complete body for the other life. (44) T 274 SATAPATHA-BRAHMANA, THIRTEENTH KANDA. THE ASVAMEDHA, or HORSE-SACRIFICE. PRELIMINARY CEREMONIES} First ApuyAya. First BrAHMANA. 1. He (the Adhvaryu) cooks the priests’ mess of rice?: it is seed he thereby produces, Having greased a rope with the ghee which is left over’, he takes it; for ghee is (a type of) fiery spirit, and the horse is sacred to Prag4pati‘: he thus endows Prag4pati with fiery spirit. Impure, and unfit for sacrifice, indeed, is that (animal), to wit, the horse.
3Impure, and unfit for sacrifice, indeed, is that (animal), to wit, the horse. 2. The rope consists of darbha grass (poa cynosuroides) ;—for darbha stalks * are a means of purification: he thus purifies that (horse), and immolates it as one purified and meet for sacrifice. 3. Now, when the horse* was immolated, its 1 The ceremonies treated of in the first six chapters (brahmasss) refer to the setting apart of the horse for its sacred office, a year before the sacrifice, and to the intervening period during which the horse is allowed to roam about, though under careful supers vision. * For further particulars regarding this opening ceremony of the sacrifice see XIII, 4, 1, 1 seqq. * Viz. from the ghee used for greasing the four dishes of cooked rice, * Or, the horse is of the nature of Prag4pati. ® See above, p. 195, note 1. * That is, as would seem, Pragfpati in the form of a horse, see part iv, introd., p. xiv seqq. XIII KANDA, I ADHYAYA, I BRAHMANA, 4. 275 seed went from it and became gold!: thus, when he gives gold (to the priests) he supplies the horse with seed. 4. Pragdpati produced the sacrifice*. His greatness departed from him, and entered the great sacrificial priests*. Together with the great priests he went in search of it, and together with the great priests he found it: when the great priests eat the priests’ mess of rice, the Sacrificer thereby secures for himself the greatness of the sacrifice. Along with the priests’ mess of rice he presents gold (to the priests); for the mess of rice is seed, and gold is seed: by means of seed he thus lays seed into that (horse, and Sacrificer). It (the gold‘) weighs a hundred (grains) ; for man has a life of a hundred (years), and a hundred energies: it is life, and energy, vigour, he lays into his own self. At midday he takes Vasattivart® water of four kinds; it is brought together from the (four) quarters, for food is in (all) the (four) quarters, and water is food: by means of food he thus secures food for him. } Prag&pati is Agni, and gold is Agni’s seed, cf. II, 1, 1, 5; III, 3,1, 3 &e. * That is, the Asvamedha sacrifice, and thus the immolation (or emptying out) of his own self, so to speak. * That is, the four principal officiating priests, Brahman, Hotr?, Adhvaryu, and Udgatr#, Cf. VIII, 4, 3, 1 seqq. where it is the vital airs that, in their capacity as Reshis, assist PragApati in the first sacrifice. . ‘ That is to say, each piece of gold weighs as much. According to K&ty. XX, 1, 6 he is to give to the priests 4000 cows and as many Satam4na coins, ® For this water used for the Soma-sacrifice where, however, it is taken from a cistern, or some course of flowing water, see part ii, p. 222 seqq. T2 276 SATAPATHA-BRAHMANA. SEcOND BRAHMANA.
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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