Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Ercguty 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. 2. With (Vag. S. XXII, 20),‘To Ka hail! To the Who hail! To the Whoever hail!’ he makes the one relating to Pragdpati the first (or chief one), and thus upholds (the Asvamedha) by means of the deities with PragApati as their chief. 3. ‘Hail, meditation (we give) unto him meditated upon! Hail, the mind unto the Lord of creatures! Hail, thought unto him, the known®!’ what the mystic sense of the former (utterances ‘) was that it is here. * For a full discussion of this final Audgrabhava oblation, the only one, it would seem, offered with the regular offering-spoon (guhf) filled by means of the dipping-spoon (sruva), see III, 1, 4, 2; 16-23; cf. also VI, 6, 1, 21. 2 See p. 289, note x. It is here taken to be represented by the Yagus:—asvamedham yaguratmakavigrahavantam srish/av4n, Harisv.—the larger number of sacrificial formulas used at the performances being too heavy for the recited and chanted texts. * Mahidhara takes ‘4dhim 4dhftaya’ in the sense of ‘4dhanam prapt4ya’ (who has obtained a consecrated fire); and ‘manah pragataye’ in the sense of ‘manasi vartamanfya p.’ (to P. who is in our mind); and ‘4ittam vig#atéya’ in the sense of ‘sarvesham kittasikshine’ (to the witness, or knower, of all men’s thoughts). * Harisvamin probably is right in supplying ‘ vyahr:tindm ;’ though possibly ‘devaténém’ (deities) may be understood, x1 KAwpA, 1 ADHYAyA, 8 BRAHMANA, 8. 293 4. ‘To Aditi hail! To Aditi, the mighty, hail! To Aditi, the most merciful, hail!’ Aditi, doubtless, is this (earth): it is by her that he upholds it. 5. ‘To Sarasvatt hail! To Sarasvatt, the pure, hail! To Sarasvatt, the great, hail!’ Sarasvati, doubtless, is speech: by speech he thus upholds it. 6. ‘To Pfshan hail! To Pashan, the protector of travellers, hail! To Pashan, the watcher of men, hail!’ Pishan, doubtless, is cattle: by means of cattle he thus upholds it. 7. ‘To Tvashérvz hail! To Tvash¢rz, the seminal, hail! To Tvash/rz, the multiform, hail!’ Tvash¢rz, doubtless, is the fashioner of the couples of animals: by means of forms he thus upholds it. 8. ‘To Vishzu hail! To Vishzu, the protector of what grows’, hail! To Vish#u, the bald’, hail!’ Vishau, doubtless, is the sacrifice: by sacrifice he thus upholds it. With (Vag. XXII, 21), ‘Let every mortal espouse the friendship of the divine guide,.. .*, he offers last of all a full (-spoon)-oblation ; for the full-offering is this (earth): he thus finally establishes himself on this (earth). 1 The meaning of ‘nibhfyapa’ is doubtful; Mahfdhara explains it by ‘nitaram bhftv4 matsyfdyavataram kritva pati.’ Perhaps it may mean ‘condescending protector,’ though one expects a direct object with ‘pa.’
21 The meaning of ‘nibhfyapa’ is doubtful; Mahfdhara explains it by ‘nitaram bhftv4 matsyfdyavataram kritva pati.’ Perhaps it may mean ‘condescending protector,’ though one expects a direct object with ‘pa.’ * The word ‘sipivish/a,’ as applied to Vishnu, is likewise of doubtful meaning. The native dictionaries assign both the meaning ‘bald’ and ‘leprous’ (or, affected with skin-disease) to it; whilst the first part ‘sipi’ is taken variously by commentators as meaning ‘cattle, or ‘ray,’ or ‘ water,’ or ‘living being.’ > See III, 1, 4,18; VI, 6, 1, 21; and p. 294, note 1. 294 SATAPATHA-BRAHMANA. Ninto BrAHMANA. 1. [Vag. S. XXII, 221} ‘In the priestly office (brahman) may the Brahmaza be born, endowed with spiritual lustre (brahmavaréasa):’ on the Brahmaza he thereby bestows spiritual lustre, whence of old the Brahmaza was born as one endowed with spiritual lustre *. 2. ‘In the royal order may the Raganya be born, heroic, skilled in archery, sure of his mark, and a mighty car-fighter:’ on the R4ganya he thereby bestows the grandeur of heroism’, whence of old the RAganya was born as one heroic, skilled in archery, certain of his mark, and a mighty car-fighter. 3. ‘The milch cow:’ on the cow he thereby bestows milk: whence of old the cow was born as one yielding milk. 4. ‘The draught ox:’ on the ox he thereby bestows strength, whence of old the ox was born as a draught (animal). 5.-‘The swift racer:’ on the horse he thereby bestows speed, whence of old the horse was born as a runner. 6. ‘The well-favoured woman:’ onthe woman ‘ These formulas are muttered after the thirteen samidhs have been put in the ukh, or fire-pan. See p. 290, note 1. * ‘Whence formerly a Brahmaza was at once born as Brahmavarfasin (whilst now he must study),’ Delbritck, Altindische Syntax, p. 287. Perhaps, however, ‘ pura’ has here (as it certainly has in the following paragraphs) the force of ‘agre’—at the beginning, from the first, from of old. 5 I take ‘ sauryam mahim&nam’ here (and ‘gaitram mahimanam ’ in paragraph 7) to stand in apposition to one another, with something of the force of a compound word. See above, p. 66, note 4. XIII KANDA, 2 ADHYAYA, I BRAHMANA, I. 295 he thereby bestows beautiful form, whence the beautiful maiden is apt to become dear (to men). 7. ‘The victorious warrior:’ on the Raganya he thereby bestows the grandeur of victoriousness ', whence of old the Raganya was born as one victorious. 8. ‘The blitheful youth:’ he, indeed, is a blitheful (or, sociable) youth who is in his prime of life; whence one who is in his prime of life is apt to become dear to women. 9. ‘Maya hero be born unto this Sacrificer!’ on the Sacrificer’s family he thereby bestows manly vigour, whence of old a hero was born to him who had performed the (Asvamedha) sacrifice.
39. ‘Maya hero be born unto this Sacrificer!’ on the Sacrificer’s family he thereby bestows manly vigour, whence of old a hero was born to him who had performed the (Asvamedha) sacrifice. 10. ‘May Parganya rain for us whensoever we list!’—where they perform this sacrifice, there Parganya, indeed, rains whenever they list ;—‘ may our fruit-bearing plants ripen!’—there the fruitbearing plants indeed ripen where they perform this sacrifice ;—‘ may security of possession be assured for us! ’—where they perform this sacrifice there security of possession indeed is assured; whence wherever they perform this (Asvamedha) sacrifice, security of possession becomes assured to the people. Seconp ApuyAyaA. First BRAHMANA. Tue First Soma-pay (AGNISH7OMA) *. 1. PragApati assigned the sacrifices to the gods; the Asvamedha he kept for himself. The gods ' See note 3, p. 294. * There are three Suty4s, or Soma-days, at the Asvamedha— viz. an Agnishfoma, an Ukthya, and an Atirétra—the most im- 296 SATAPATHA-BRAHMANA. said to him, ‘Surely, this—to wit, the Asvamedha— is a sacrifice: let us have a share in that also.’ He contrived these Anna-homas (food-oblations) for them: thus when he performs the Annahomas, it is the gods he thereby gratifies. 2. With ghee he makes offering, for ghee is fiery mettle: by means of fiery mettle he thus lays fiery mettle into him (the horse and Sacrificer). With ghee he offers; for that—to wit, ghee—is the gods’ favourite resource: it is thus with their favourite resource he supplies them. 3. With parched groats he makes offering; for that—to wit, parched groats—are a form of the gods': it is the gods he thus gratifies. 4. With grain he makes offering; for this—to wit, grain—is a form of the days and nights?: it is the days and nights he thus gratifies. 5. With parched grain he makes offering; for this—to wit, parched grain—is a form of the Nakshatras ® (lunar asterisms) : it is the Nakshatras portant of which is the central day. The first day offers no special features, as compared with the ordinary Agnish/oma; except that the stotras are chanted on the ‘atushfoma’ model (see note to XIII, 3, 1, 4); and that the animal sacrifice of this day requires twenty-one sacrificial stakes, with twice eleven victims, two of which are tied to the central stake; see note on XIII, 2, 5, 2. The offerings referred to in the present Brahmaaa, are performed, not during the day itself, but during the following night, as a preliminary to the important features of the second Soma-day. ’ Viz., according to the commentary, because of the (particles of) groats being connected with each other. 2 The commentary does not explain this comparison. It would seem to suit better the parched grain. 3 Viz. on account of the capability (samarthatvat) of the (raw) grains; but whether this is meant to refer to their power of germinating and growing is not explained. XIII KANDA, 2 ADHYAYA, I BRAHMANA, 6. 297
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.
1Ercguty 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. 2. With (Vag. S. XXII, 20),‘To Ka hail! To the Who hail! To the Whoever hail!’ he makes the one relating to Pragdpati the first (or chief one), and thus upholds (the Asvamedha) by means of the deities with PragApati as their chief. 3. ‘Hail, meditation (we give) unto him meditated upon! Hail, the mind unto the Lord of creatures! Hail, thought unto him, the known®!’ what the mystic sense of the former (utterances ‘) was that it is here. * For a full discussion of this final Audgrabhava oblation, the only one, it would seem, offered with the regular offering-spoon (guhf) filled by means of the dipping-spoon (sruva), see III, 1, 4, 2; 16-23; cf. also VI, 6, 1, 21. 2 See p. 289, note x. It is here taken to be represented by the Yagus:—asvamedham yaguratmakavigrahavantam srish/av4n, Harisv.—the larger number of sacrificial formulas used at the performances being too heavy for the recited and chanted texts. * Mahidhara takes ‘4dhim 4dhftaya’ in the sense of ‘4dhanam prapt4ya’ (who has obtained a consecrated fire); and ‘manah pragataye’ in the sense of ‘manasi vartamanfya p.’ (to P. who is in our mind); and ‘4ittam vig#atéya’ in the sense of ‘sarvesham kittasikshine’ (to the witness, or knower, of all men’s thoughts). * Harisvamin probably is right in supplying ‘ vyahr:tindm ;’ though possibly ‘devaténém’ (deities) may be understood, x1 KAwpA, 1 ADHYAyA, 8 BRAHMANA, 8. 293 4. ‘To Aditi hail! To Aditi, the mighty, hail! To Aditi, the most merciful, hail!’ Aditi, doubtless, is this (earth): it is by her that he upholds it. 5. ‘To Sarasvatt hail! To Sarasvatt, the pure, hail! To Sarasvatt, the great, hail!’ Sarasvati, doubtless, is speech: by speech he thus upholds it. 6. ‘To Pfshan hail! To Pashan, the protector of travellers, hail! To Pashan, the watcher of men, hail!’ Pishan, doubtless, is cattle: by means of cattle he thus upholds it. 7. ‘To Tvashérvz hail! To Tvash¢rz, the seminal, hail! To Tvash/rz, the multiform, hail!’ Tvash¢rz, doubtless, is the fashioner of the couples of animals: by means of forms he thus upholds it. 8. ‘To Vishzu hail! To Vishzu, the protector of what grows’, hail! To Vish#u, the bald’, hail!’ Vishau, doubtless, is the sacrifice: by sacrifice he thus upholds it. With (Vag. XXII, 21), ‘Let every mortal espouse the friendship of the divine guide,.. .*, he offers last of all a full (-spoon)-oblation ; for the full-offering is this (earth): he thus finally establishes himself on this (earth). 1 The meaning of ‘nibhfyapa’ is doubtful; Mahfdhara explains it by ‘nitaram bhftv4 matsyfdyavataram kritva pati.’ Perhaps it may mean ‘condescending protector,’ though one expects a direct object with ‘pa.’
21 The meaning of ‘nibhfyapa’ is doubtful; Mahfdhara explains it by ‘nitaram bhftv4 matsyfdyavataram kritva pati.’ Perhaps it may mean ‘condescending protector,’ though one expects a direct object with ‘pa.’ * The word ‘sipivish/a,’ as applied to Vishnu, is likewise of doubtful meaning. The native dictionaries assign both the meaning ‘bald’ and ‘leprous’ (or, affected with skin-disease) to it; whilst the first part ‘sipi’ is taken variously by commentators as meaning ‘cattle, or ‘ray,’ or ‘ water,’ or ‘living being.’ > See III, 1, 4,18; VI, 6, 1, 21; and p. 294, note 1. 294 SATAPATHA-BRAHMANA. Ninto BrAHMANA. 1. [Vag. S. XXII, 221} ‘In the priestly office (brahman) may the Brahmaza be born, endowed with spiritual lustre (brahmavaréasa):’ on the Brahmaza he thereby bestows spiritual lustre, whence of old the Brahmaza was born as one endowed with spiritual lustre *. 2. ‘In the royal order may the Raganya be born, heroic, skilled in archery, sure of his mark, and a mighty car-fighter:’ on the R4ganya he thereby bestows the grandeur of heroism’, whence of old the RAganya was born as one heroic, skilled in archery, certain of his mark, and a mighty car-fighter. 3. ‘The milch cow:’ on the cow he thereby bestows milk: whence of old the cow was born as one yielding milk. 4. ‘The draught ox:’ on the ox he thereby bestows strength, whence of old the ox was born as a draught (animal). 5.-‘The swift racer:’ on the horse he thereby bestows speed, whence of old the horse was born as a runner. 6. ‘The well-favoured woman:’ onthe woman ‘ These formulas are muttered after the thirteen samidhs have been put in the ukh, or fire-pan. See p. 290, note 1. * ‘Whence formerly a Brahmaza was at once born as Brahmavarfasin (whilst now he must study),’ Delbritck, Altindische Syntax, p. 287. Perhaps, however, ‘ pura’ has here (as it certainly has in the following paragraphs) the force of ‘agre’—at the beginning, from the first, from of old. 5 I take ‘ sauryam mahim&nam’ here (and ‘gaitram mahimanam ’ in paragraph 7) to stand in apposition to one another, with something of the force of a compound word. See above, p. 66, note 4. XIII KANDA, 2 ADHYAYA, I BRAHMANA, I. 295 he thereby bestows beautiful form, whence the beautiful maiden is apt to become dear (to men). 7. ‘The victorious warrior:’ on the Raganya he thereby bestows the grandeur of victoriousness ', whence of old the Raganya was born as one victorious. 8. ‘The blitheful youth:’ he, indeed, is a blitheful (or, sociable) youth who is in his prime of life; whence one who is in his prime of life is apt to become dear to women. 9. ‘Maya hero be born unto this Sacrificer!’ on the Sacrificer’s family he thereby bestows manly vigour, whence of old a hero was born to him who had performed the (Asvamedha) sacrifice.
39. ‘Maya hero be born unto this Sacrificer!’ on the Sacrificer’s family he thereby bestows manly vigour, whence of old a hero was born to him who had performed the (Asvamedha) sacrifice. 10. ‘May Parganya rain for us whensoever we list!’—where they perform this sacrifice, there Parganya, indeed, rains whenever they list ;—‘ may our fruit-bearing plants ripen!’—there the fruitbearing plants indeed ripen where they perform this sacrifice ;—‘ may security of possession be assured for us! ’—where they perform this sacrifice there security of possession indeed is assured; whence wherever they perform this (Asvamedha) sacrifice, security of possession becomes assured to the people. Seconp ApuyAyaA. First BRAHMANA. Tue First Soma-pay (AGNISH7OMA) *. 1. PragApati assigned the sacrifices to the gods; the Asvamedha he kept for himself. The gods ' See note 3, p. 294. * There are three Suty4s, or Soma-days, at the Asvamedha— viz. an Agnishfoma, an Ukthya, and an Atirétra—the most im- 296 SATAPATHA-BRAHMANA. said to him, ‘Surely, this—to wit, the Asvamedha— is a sacrifice: let us have a share in that also.’ He contrived these Anna-homas (food-oblations) for them: thus when he performs the Annahomas, it is the gods he thereby gratifies. 2. With ghee he makes offering, for ghee is fiery mettle: by means of fiery mettle he thus lays fiery mettle into him (the horse and Sacrificer). With ghee he offers; for that—to wit, ghee—is the gods’ favourite resource: it is thus with their favourite resource he supplies them. 3. With parched groats he makes offering; for that—to wit, parched groats—are a form of the gods': it is the gods he thus gratifies. 4. With grain he makes offering; for this—to wit, grain—is a form of the days and nights?: it is the days and nights he thus gratifies. 5. With parched grain he makes offering; for this—to wit, parched grain—is a form of the Nakshatras ® (lunar asterisms) : it is the Nakshatras portant of which is the central day. The first day offers no special features, as compared with the ordinary Agnish/oma; except that the stotras are chanted on the ‘atushfoma’ model (see note to XIII, 3, 1, 4); and that the animal sacrifice of this day requires twenty-one sacrificial stakes, with twice eleven victims, two of which are tied to the central stake; see note on XIII, 2, 5, 2. The offerings referred to in the present Brahmaaa, are performed, not during the day itself, but during the following night, as a preliminary to the important features of the second Soma-day. ’ Viz., according to the commentary, because of the (particles of) groats being connected with each other. 2 The commentary does not explain this comparison. It would seem to suit better the parched grain. 3 Viz. on account of the capability (samarthatvat) of the (raw) grains; but whether this is meant to refer to their power of germinating and growing is not explained. XIII KANDA, 2 ADHYAYA, I BRAHMANA, 6. 297
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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