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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
12.‘Go thou along the way of the Adityas!’ —to the Adityas he thus makes it go—‘ Ye divine guardians of the quarters, protect this horse, sprinkled for sacrifice to the gods!'—the guardians of the quarters are a hundred princes born in wedlock: to them he commits it ;—‘ here is joy: here let it rejoice!—here is safe keeping, here is its own safe keeping, hail!’ For a year he offers the (four Dhvzti) oblations 7— {amounting to) sixteen nineties, for they are the horse’s chain’, and it is therewith alone that he chains it; whence the horse when let loose returns to its chain: (they amount to) sixteen nineties‘; for these (oblations of safe keeping) are the horse’s chain, and it is therewith alone that he chains it, whence the horse, when let loose, does not (entirely) abandon its chain. 3. Verily, the Asvamedha means royal sway: it is after royal sway that these strive who guard the horse. Those of them who reach the end become ? Harisvamin, perhaps rightly, takes ‘Amitrau’ in the sense of “amitrayoA putrau,’ ‘the sons of two enemies.’ * See note on XIII, 4, 3, 5. * Or, place of confinement, stable,—‘ bandhanasthanam.’ Harisv. ‘ That is, four times 360. x1II KANDA, I ADHYAYA, 7 BRAHMANA, I. 289 (sharers in) the royal sway, but those who do not reach the end are cut off from royal sway. Wherefore let him who holds royal sway perform the horse-sacrifice ; for, verily, whosoever performs the horse-sacrifice, without possessing power, is poured (swept) away.—Now, were unfriendly men to get hold of the horse, his sacrifice would be cut in twain, and he would become the poorer for it. A hundred men clad in armour guard it for the continuity and uninterrupted performance of the sacrifice; and he will not become the poorer for it; (but if it be lost) they should fetch another (horse), and sprinkle it: this is the expiation in that case. SEVENTH BRAHMANA. Tue IniTIATION OF THE SACRIFICER. 1. Pragdpati desired, ‘Might I perform a horsesacrifice }?’ He toiled and practised fervid devotion. From the body of him, when wearied and heated, the deities departed in a sevenfold way: therefrom the Diksha (initiation) was produced. He perceived those Vaisvadeva? (oblations). He offered ! Or, ‘might I make offering with the life-sap of the horse?’ the natural, as well as the technical, meaning of the term ‘asvamedha’ being generally understood in these speculations,
2He perceived those Vaisvadeva? (oblations). He offered ! Or, ‘might I make offering with the life-sap of the horse?’ the natural, as well as the technical, meaning of the term ‘asvamedha’ being generally understood in these speculations, * The oblations offered prior to the initiation—here, as at any Soma-sacrifice—are called Audgrabhaza (elevatory) oblations. On the present occasion he, in the first place, performs, on each of the first six days of the Diksha, the four oblations of this kind offered at the ordinary Soma-sacrifice (for which see III, 1, 4, 1 seqq.); whilst on the seventh day he offers, instead of these, the six corresponding oblations of the Agnigayana (which forms 9 necessary element of the Asvamedha), see VI, 6, 1, 15-20; fora further and final oblation offered on all these occasions, see p. 292, note r. He then performs on each day three additional oblations (44] U 290 SATAPATHA-BRAHMANA. them, and by means of them he gained the Diksha : and when the Sacrificer offers the Vaisvadeva (oblationsy it is the Diksha he thereby gains. Day after day he offers them: day after day he thus gains the Diksha. Seven of them he offers ; for seven were those deities that departed (from Pragdpati); it is by means of them that he (the priest) gains the Diksha for him. 2. But, indeed, the vital airs depart from those who exceed (the duration of) the Dtksha. For (increased to four on the last day) which are peculiar to the Asvamedha, and vary from day to day in respect of the deities to whom they are offered. But whilst, in the Srautasfitras, these special oblations are likewise called Audgrabhawza (K&ty. XX, 4, 2-10), the author here applies to them the term Vaisvadeva, owing apparently to the fact of their being offered, not to the Visve Devak properly speaking, but to different deities. In the dogmatic explanation of the Audgrabhazas of the ordinary sacrifice, reference was also made (at III, 1, 4, 9) to the Visve Devas, but only incidentally. Harisvamin, indeed, points out that the designation Vaisvadeva refers in the first place to the invocations (Vag. S. XXII, 20) used with these special oblations (as is, indeed, evident from paragraph 2; cf. also part ii, p. 20, note 1); and the total of seven applied to them does not therefore refer here (as it does in paragraph 4) to the four ordinary and the three special Audgrabhava oblations, but to the series of dedicatory formulas relating to the latter oblations, as explained p. 291, note 1; and, of course, by implication, to the oblations themselves.
3291, note 1; and, of course, by implication, to the oblations themselves. + Though the Initiation only becomes perfect by the Sacrificer being girded with a hempen zone, whilst kneeling on a double black-antelope skin, and by a staff being handed to him (III, 2, 1, © 1-32); on the present occasion, the Sacrificer is on each day, after the performance of the Audgrabhama oblations, at least to sit down on the antelope skin; whilst on the seventh and last day of the DikshamtyeshA, the remaining ceremonies take place, after which those of the Agnifayana, viz. the placing of the Ukh4, or fire-pan, on the fire and the putting of thirteen fire-sticks in the pan (VI, 6, 2, 1 seqq.), &c. XIII KANDA, I ADHYAYA, 7 BRAHMANA, 4. 291 seven days they observe it; for there are seven (outlets of) vital airs in the head, and the Dtksha is the vital airs: it is by means of the vital airs he gains the Diksha, the vital airs, for him. He makes offering by dividing (each) deity into three parts!; for the gods are of three orders *, and of three orders are these worlds: he thus establishes himself in these worlds in prosperity and vital power. 3. They amount to one and twenty (single invocations and oblations),—there are twelve months, five seasons, these three worlds, and yonder sun as the twenty-first,—that is the divine ruling-power, that is the glory: that supreme lordship, that summit of the fallow one (the Sun), that realm of light he attains. . 4. Thirty Audgrabhamas® he offers,—of thirty syllables the Virag (metre) consists, and the Virag means all food: thus (he offers) for the obtainment of all food. Four Audgrabhamzas he offers (on each day), and three Vaisvadevas ;—they amount to seven; for there are seven vital airs of the head, and the Diksha is the vital airs: by means of the vital airs he thus gains the DtkshA, the vital airs, 1 The kandikA XXII, 20 is made up of seven parts, each of which consists of three distinct invocations addressed to the same deity ; the seven deities addressed in the whole formula being Ka, Pragipati, Aditi, Sarasvati, PQshan, Tvashir/, and Vishau; whilst the three invocations to Ka, for instance, are ‘ Kaya svaha} Kasmai svah4! Katamasmai svah4!’ Cf. XIII, 1, 8, 2 seqq. 2 Viz. either the Vasus, Rudras, and Adityas (cf. IV, 5, 7,2); or those of the sky, the air, and the earth, headed by Sfirya, Vayu, and Agni respectively. 5 That is, the four Audgrabhamas of the ordinary Soma-sacrifice offered on each of the seven days of the Diksha, and two more added thereto on the seventh day. U2 292 SATAPATHA-BRAHMANA. for him. A full (-spoon)-oblation? he offers last for the sake of invigoration and union. Ercguty BRAHMANA. 1. Pragdpati poured forth the life-sap of the horse*. When poured forth, it weighed down the vik (hymn-verse) and the sdman (hymn-tune). The Vaisvadeva (offerings) upheld that (Asvamedha): thus, when he offers the Vaisvadevas, it is for the upholding of the Asvamedha.
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.‘Go thou along the way of the Adityas!’ —to the Adityas he thus makes it go—‘ Ye divine guardians of the quarters, protect this horse, sprinkled for sacrifice to the gods!'—the guardians of the quarters are a hundred princes born in wedlock: to them he commits it ;—‘ here is joy: here let it rejoice!—here is safe keeping, here is its own safe keeping, hail!’ For a year he offers the (four Dhvzti) oblations 7— {amounting to) sixteen nineties, for they are the horse’s chain’, and it is therewith alone that he chains it; whence the horse when let loose returns to its chain: (they amount to) sixteen nineties‘; for these (oblations of safe keeping) are the horse’s chain, and it is therewith alone that he chains it, whence the horse, when let loose, does not (entirely) abandon its chain. 3. Verily, the Asvamedha means royal sway: it is after royal sway that these strive who guard the horse. Those of them who reach the end become ? Harisvamin, perhaps rightly, takes ‘Amitrau’ in the sense of “amitrayoA putrau,’ ‘the sons of two enemies.’ * See note on XIII, 4, 3, 5. * Or, place of confinement, stable,—‘ bandhanasthanam.’ Harisv. ‘ That is, four times 360. x1II KANDA, I ADHYAYA, 7 BRAHMANA, I. 289 (sharers in) the royal sway, but those who do not reach the end are cut off from royal sway. Wherefore let him who holds royal sway perform the horse-sacrifice ; for, verily, whosoever performs the horse-sacrifice, without possessing power, is poured (swept) away.—Now, were unfriendly men to get hold of the horse, his sacrifice would be cut in twain, and he would become the poorer for it. A hundred men clad in armour guard it for the continuity and uninterrupted performance of the sacrifice; and he will not become the poorer for it; (but if it be lost) they should fetch another (horse), and sprinkle it: this is the expiation in that case. SEVENTH BRAHMANA. Tue IniTIATION OF THE SACRIFICER. 1. Pragdpati desired, ‘Might I perform a horsesacrifice }?’ He toiled and practised fervid devotion. From the body of him, when wearied and heated, the deities departed in a sevenfold way: therefrom the Diksha (initiation) was produced. He perceived those Vaisvadeva? (oblations). He offered ! Or, ‘might I make offering with the life-sap of the horse?’ the natural, as well as the technical, meaning of the term ‘asvamedha’ being generally understood in these speculations,
2He perceived those Vaisvadeva? (oblations). He offered ! Or, ‘might I make offering with the life-sap of the horse?’ the natural, as well as the technical, meaning of the term ‘asvamedha’ being generally understood in these speculations, * The oblations offered prior to the initiation—here, as at any Soma-sacrifice—are called Audgrabhaza (elevatory) oblations. On the present occasion he, in the first place, performs, on each of the first six days of the Diksha, the four oblations of this kind offered at the ordinary Soma-sacrifice (for which see III, 1, 4, 1 seqq.); whilst on the seventh day he offers, instead of these, the six corresponding oblations of the Agnigayana (which forms 9 necessary element of the Asvamedha), see VI, 6, 1, 15-20; fora further and final oblation offered on all these occasions, see p. 292, note r. He then performs on each day three additional oblations (44] U 290 SATAPATHA-BRAHMANA. them, and by means of them he gained the Diksha : and when the Sacrificer offers the Vaisvadeva (oblationsy it is the Diksha he thereby gains. Day after day he offers them: day after day he thus gains the Diksha. Seven of them he offers ; for seven were those deities that departed (from Pragdpati); it is by means of them that he (the priest) gains the Diksha for him. 2. But, indeed, the vital airs depart from those who exceed (the duration of) the Dtksha. For (increased to four on the last day) which are peculiar to the Asvamedha, and vary from day to day in respect of the deities to whom they are offered. But whilst, in the Srautasfitras, these special oblations are likewise called Audgrabhawza (K&ty. XX, 4, 2-10), the author here applies to them the term Vaisvadeva, owing apparently to the fact of their being offered, not to the Visve Devak properly speaking, but to different deities. In the dogmatic explanation of the Audgrabhazas of the ordinary sacrifice, reference was also made (at III, 1, 4, 9) to the Visve Devas, but only incidentally. Harisvamin, indeed, points out that the designation Vaisvadeva refers in the first place to the invocations (Vag. S. XXII, 20) used with these special oblations (as is, indeed, evident from paragraph 2; cf. also part ii, p. 20, note 1); and the total of seven applied to them does not therefore refer here (as it does in paragraph 4) to the four ordinary and the three special Audgrabhava oblations, but to the series of dedicatory formulas relating to the latter oblations, as explained p. 291, note 1; and, of course, by implication, to the oblations themselves.
3291, note 1; and, of course, by implication, to the oblations themselves. + Though the Initiation only becomes perfect by the Sacrificer being girded with a hempen zone, whilst kneeling on a double black-antelope skin, and by a staff being handed to him (III, 2, 1, © 1-32); on the present occasion, the Sacrificer is on each day, after the performance of the Audgrabhama oblations, at least to sit down on the antelope skin; whilst on the seventh and last day of the DikshamtyeshA, the remaining ceremonies take place, after which those of the Agnifayana, viz. the placing of the Ukh4, or fire-pan, on the fire and the putting of thirteen fire-sticks in the pan (VI, 6, 2, 1 seqq.), &c. XIII KANDA, I ADHYAYA, 7 BRAHMANA, 4. 291 seven days they observe it; for there are seven (outlets of) vital airs in the head, and the Dtksha is the vital airs: it is by means of the vital airs he gains the Diksha, the vital airs, for him. He makes offering by dividing (each) deity into three parts!; for the gods are of three orders *, and of three orders are these worlds: he thus establishes himself in these worlds in prosperity and vital power. 3. They amount to one and twenty (single invocations and oblations),—there are twelve months, five seasons, these three worlds, and yonder sun as the twenty-first,—that is the divine ruling-power, that is the glory: that supreme lordship, that summit of the fallow one (the Sun), that realm of light he attains. . 4. Thirty Audgrabhamas® he offers,—of thirty syllables the Virag (metre) consists, and the Virag means all food: thus (he offers) for the obtainment of all food. Four Audgrabhamzas he offers (on each day), and three Vaisvadevas ;—they amount to seven; for there are seven vital airs of the head, and the Diksha is the vital airs: by means of the vital airs he thus gains the DtkshA, the vital airs, 1 The kandikA XXII, 20 is made up of seven parts, each of which consists of three distinct invocations addressed to the same deity ; the seven deities addressed in the whole formula being Ka, Pragipati, Aditi, Sarasvati, PQshan, Tvashir/, and Vishau; whilst the three invocations to Ka, for instance, are ‘ Kaya svaha} Kasmai svah4! Katamasmai svah4!’ Cf. XIII, 1, 8, 2 seqq. 2 Viz. either the Vasus, Rudras, and Adityas (cf. IV, 5, 7,2); or those of the sky, the air, and the earth, headed by Sfirya, Vayu, and Agni respectively. 5 That is, the four Audgrabhamas of the ordinary Soma-sacrifice offered on each of the seven days of the Diksha, and two more added thereto on the seventh day. U2 292 SATAPATHA-BRAHMANA. for him. A full (-spoon)-oblation? he offers last for the sake of invigoration and union. Ercguty BRAHMANA. 1. Pragdpati poured forth the life-sap of the horse*. When poured forth, it weighed down the vik (hymn-verse) and the sdman (hymn-tune). The Vaisvadeva (offerings) upheld that (Asvamedha): thus, when he offers the Vaisvadevas, it is for the upholding of the Asvamedha.
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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