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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1It 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 he thus gratifies. He offers whilst mentioning names, with (Vag. X XII, 23-33), ‘To the in- (and out-) breathing hail! to the off-breathing hail'!’ ... he thus gratifies them by mentioning their names. [V4g. S. XXII, 34], ‘To one hail! to two hail! ... to a hundred hail! toa hundred and one hail!’ He offers in the proper order: in the proper order he thus gratifies them (the gods). He performs oblations successively increasing by one’, for single, indeed, is heaven: singly he thus causes him (the Sacrificer) to reach heaven. Straight away ® he offers in order to the winning of heaven; for straight away, as it were, is heaven. 6. But, verily, he who offers the oblations straight 1 These eleven anuvakas consist of altogether 149 such short dedicatory formulas—addressed to the vital airs, the regions, the waters, wind, fire, &c.—each ending with ‘svah4 (hail).’ These are followed, in anuvaka 34, by formulas addressed to the cardinal numbers from 1 to ror; succeeded by two formulas addressed to the dawn and to heaven respectively,—all of these again ending with ‘svaha.’ The Annahomas themselves, offered by the Adhvaryu’s assistant, the Pratiprasthatr:, are not, however, limited to any number; but their performance is to be continued throughout the night in such a way that each of the four threehours’ watches of the night is to be taken up with as many oblations of one of the four kinds of offering materials—in the order in which they are enumerated in the text—as can be got into the space of three hours. The formulas addressed to the cardinal numbers—(which are on no account to extend beyond 101)—are apparently supposed amply to suffice to fill up the time till dawn, when the Adhvaryu makes an oblation of ghee to the Dawn, followed by one to Heaven (or the realm of light) after sunrise. * That is, in offering with the formulas addressed to the cardinal numbers. * That is to say, without repeating any formula, or commencing again from the beginning, when the whole series is exhausted. 298 SATAPATHA-BRAHMANA. s > away, is liable to fall (pass) right away. He does not go beyond a hundred and one: were he to go beyond a hundred and one, he would deprive the Sacrificer of his vital power. He offers a hundred and one, for man has a life of a hundred (years), and his own self is the one hundred and first: he thus establishes himself in a self (or body), in vital power. With ‘To the Dawn hail! to Heaven hail!’ he offers the two last oblations; for the dawn is the night, and heaven (the realm of light) is the day: it is day and night he thus gratifies.
2With ‘To the Dawn hail! to Heaven hail!’ he offers the two last oblations; for the dawn is the night, and heaven (the realm of light) is the day: it is day and night he thus gratifies. 7. As to this they say, ‘Were he to offer both either by day or by night, he would confound day and night with one another.’ With ‘To the Dawn hail!’ he offers before the sun has risen, and with ‘To Heaven hail’ when it has risen, to avoid confusion between day and night. Seconp BrAHMANA. Tue Seconp Soma-pay (Uxtaya). 1. Verily, this—to wit, the Asvamedha—is the king of sacrifices. But, indeed, the Asvamedha is the Sacrificer, (for) the sacrifice is the Sacrificer: when he (the priest) binds victims to the horse (or, at the horse-sacrifice), he then, indeed, takes hold * of the sacrifice at the sacrifice. 2. ‘A horse, a hornless he-goat, and a Gomriga *’ 1 That is, without stopping. 2 There is no ‘iti’ here; and the quotation, therefore, may perhaps extend to the end of the paragraph. * Arabhate prapnoti, comm.; it might also be rendered by ‘he enters upon the sacrifice.’ * This (and the identical passage XIII, 5, 1, 13) looks like a quotation, as if quoted :from Vag. S, XXIV, 1; where are xIlI KANDA, 2 ADHYAYA, 2 BRAHMANA, 3. 299 these they bind to the central stake: thereby, indeed, he (the priest) sharpens the front of his (the Sacrificer’s) army?, whence the front of the king’s army is sure to become terrible. 3. A black-necked (he-goat), sacred to Agni, in front (of the horse) to its forehead*: the original (hall) fire he makes it, whence the king’s hall-fire is sure to be (efficient) *. likewise found the references to the other victims and their places, in paragraphs 2-9. Possibly, however, the ‘iti’ may be used here with a kind of ‘deiktic’ force (cf. the similar use in - XIII, 2, 8, 1); if, indeed, it does not simply refer to ‘gomriga,’ i.e. ‘the animal called Gomriga’ (lit. ‘bovine deer’), regarding which see note on XIII, 3, 4, 3.—Though the victims to be immolated on this day are first dealt with in this and the following Brahmamas, their slaughter only takes place at the usual time at every Soma-sacrifice, viz. after the Sarpazam (XIII, 2, 3, 1 seqq.), the chanting of the Bahishpavamfna Stotra, and the drawing of the Asvina-graha. On the present occasion these ceremonies are preceded by the drawing of the Mahiman cups of Soma (see XIII, 2,11, I seqq.); whilst the chant is followed by the driving up of the victims, and the putting to of the horse, and the driving to the water, treated of in XIII, 2, 6, 1 seqq. * Harisvamin takes this to mean that he makes the (sacrificial) horse, i.e. the king, alone the head of the army,—r4gabhfitam apy asvam senimukham ekam karotity arthah.
3* Harisvamin takes this to mean that he makes the (sacrificial) horse, i.e. the king, alone the head of the army,—r4gabhfitam apy asvam senimukham ekam karotity arthah. * According to the comments on Vag. S. XXIV, 1, and Katy. XX, 6, 4, a rope is wound round the horse’s body in the same way as it is done with a bottle-gourd (lagenaria vulgaris), and it is to this rope that these so-called ‘ paryangy4’ (circumcorporal),’ or victims surrounding the (horse’s) body, would then be tied. ® The commentator explains ‘bh4vuka’ by ‘s&dhur bhavati;’ and he adds that this is important inasmuch as numerous magic rites, such as rites for insuring success and averting evil (santikapaush/ika), and incantations (4bhifarika) are performed thereon. It is the name here assigned to this, the Avasathya, fire, viz. ‘ prvagni’ or, original fire—with its secondary meaning ‘front-fire’— which is seized upon by the author for symbolically identifying it with the victim fastened in front (or to the front) of the horse. 300 SATAPATHA-BRAHMANA. 4. An ewe, for Sarasvatt, beneath the (horse’s) jaws: he thereby makes women to be dependent, whence women are sure to be attendant upon man. 5. Two (he-goats), black on the lower part of the body’, for the Asvins, (he ties) to the front legs: he thereby lays strength into the front legs, whence the king is sure to be strong in the arm *. 6. A dark-grey (he-goat) for Soma and Pfshan at the (horse’s) navel: a foothold he makes this one; for Pdshan is this (earth): it is thereon he establishes himself. 7. A white one and a black one, for Sarya and Yama, on the flanks: a suit of armour he makes those two; whence the king, clad in mail, performs heroic deeds. 8. Two, with shaggy hind thighs, for Tvashévz, to the hind legs: he lays strength into the thighs, whence the king is sure to be strong in his thighs. 9. A white one, for Vayu, to the tail,—an elevation he makes this one, whence people in danger betake themselves to an elevated place *;—a cow wont to cast her calf, for Indra, the ever active, in order to associate the sacrifice with Indra;—a dwarfish one for Vishzu; for Vishzu is the sacrifice: it is in the sacrifice he (the Sacrificer) thus finally establishes himself. 10. These, then, are the fifteen ‘paryangya’ (body-encircling)* animals,—for fifteenfold is the 1 Mahidhara takes ‘adhorima’ to mean ‘ white-coloured on the lower part of the body.’ * The word ‘b&hu’ means both ‘arm’ and ‘front leg.’ $ That is, a mountain, a palace, high ground, &c., comm. (‘ vayur hi skandhasyoééfrita ity abhiprayah’). * Here the encircled horse itself, and the other two victims xlll KANDA, 2 ADHYAYA, 2 BRAHMANA, 13. 301 thunderbolt, and the thunderbolt means manly vigour: with that thunderbolt, manly vigour, the Sacrificer now repels evil from in front! (of the sacrifice).
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.
1It 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 he thus gratifies. He offers whilst mentioning names, with (Vag. X XII, 23-33), ‘To the in- (and out-) breathing hail! to the off-breathing hail'!’ ... he thus gratifies them by mentioning their names. [V4g. S. XXII, 34], ‘To one hail! to two hail! ... to a hundred hail! toa hundred and one hail!’ He offers in the proper order: in the proper order he thus gratifies them (the gods). He performs oblations successively increasing by one’, for single, indeed, is heaven: singly he thus causes him (the Sacrificer) to reach heaven. Straight away ® he offers in order to the winning of heaven; for straight away, as it were, is heaven. 6. But, verily, he who offers the oblations straight 1 These eleven anuvakas consist of altogether 149 such short dedicatory formulas—addressed to the vital airs, the regions, the waters, wind, fire, &c.—each ending with ‘svah4 (hail).’ These are followed, in anuvaka 34, by formulas addressed to the cardinal numbers from 1 to ror; succeeded by two formulas addressed to the dawn and to heaven respectively,—all of these again ending with ‘svaha.’ The Annahomas themselves, offered by the Adhvaryu’s assistant, the Pratiprasthatr:, are not, however, limited to any number; but their performance is to be continued throughout the night in such a way that each of the four threehours’ watches of the night is to be taken up with as many oblations of one of the four kinds of offering materials—in the order in which they are enumerated in the text—as can be got into the space of three hours. The formulas addressed to the cardinal numbers—(which are on no account to extend beyond 101)—are apparently supposed amply to suffice to fill up the time till dawn, when the Adhvaryu makes an oblation of ghee to the Dawn, followed by one to Heaven (or the realm of light) after sunrise. * That is, in offering with the formulas addressed to the cardinal numbers. * That is to say, without repeating any formula, or commencing again from the beginning, when the whole series is exhausted. 298 SATAPATHA-BRAHMANA. s > away, is liable to fall (pass) right away. He does not go beyond a hundred and one: were he to go beyond a hundred and one, he would deprive the Sacrificer of his vital power. He offers a hundred and one, for man has a life of a hundred (years), and his own self is the one hundred and first: he thus establishes himself in a self (or body), in vital power. With ‘To the Dawn hail! to Heaven hail!’ he offers the two last oblations; for the dawn is the night, and heaven (the realm of light) is the day: it is day and night he thus gratifies.
2With ‘To the Dawn hail! to Heaven hail!’ he offers the two last oblations; for the dawn is the night, and heaven (the realm of light) is the day: it is day and night he thus gratifies. 7. As to this they say, ‘Were he to offer both either by day or by night, he would confound day and night with one another.’ With ‘To the Dawn hail!’ he offers before the sun has risen, and with ‘To Heaven hail’ when it has risen, to avoid confusion between day and night. Seconp BrAHMANA. Tue Seconp Soma-pay (Uxtaya). 1. Verily, this—to wit, the Asvamedha—is the king of sacrifices. But, indeed, the Asvamedha is the Sacrificer, (for) the sacrifice is the Sacrificer: when he (the priest) binds victims to the horse (or, at the horse-sacrifice), he then, indeed, takes hold * of the sacrifice at the sacrifice. 2. ‘A horse, a hornless he-goat, and a Gomriga *’ 1 That is, without stopping. 2 There is no ‘iti’ here; and the quotation, therefore, may perhaps extend to the end of the paragraph. * Arabhate prapnoti, comm.; it might also be rendered by ‘he enters upon the sacrifice.’ * This (and the identical passage XIII, 5, 1, 13) looks like a quotation, as if quoted :from Vag. S, XXIV, 1; where are xIlI KANDA, 2 ADHYAYA, 2 BRAHMANA, 3. 299 these they bind to the central stake: thereby, indeed, he (the priest) sharpens the front of his (the Sacrificer’s) army?, whence the front of the king’s army is sure to become terrible. 3. A black-necked (he-goat), sacred to Agni, in front (of the horse) to its forehead*: the original (hall) fire he makes it, whence the king’s hall-fire is sure to be (efficient) *. likewise found the references to the other victims and their places, in paragraphs 2-9. Possibly, however, the ‘iti’ may be used here with a kind of ‘deiktic’ force (cf. the similar use in - XIII, 2, 8, 1); if, indeed, it does not simply refer to ‘gomriga,’ i.e. ‘the animal called Gomriga’ (lit. ‘bovine deer’), regarding which see note on XIII, 3, 4, 3.—Though the victims to be immolated on this day are first dealt with in this and the following Brahmamas, their slaughter only takes place at the usual time at every Soma-sacrifice, viz. after the Sarpazam (XIII, 2, 3, 1 seqq.), the chanting of the Bahishpavamfna Stotra, and the drawing of the Asvina-graha. On the present occasion these ceremonies are preceded by the drawing of the Mahiman cups of Soma (see XIII, 2,11, I seqq.); whilst the chant is followed by the driving up of the victims, and the putting to of the horse, and the driving to the water, treated of in XIII, 2, 6, 1 seqq. * Harisvamin takes this to mean that he makes the (sacrificial) horse, i.e. the king, alone the head of the army,—r4gabhfitam apy asvam senimukham ekam karotity arthah.
3* Harisvamin takes this to mean that he makes the (sacrificial) horse, i.e. the king, alone the head of the army,—r4gabhfitam apy asvam senimukham ekam karotity arthah. * According to the comments on Vag. S. XXIV, 1, and Katy. XX, 6, 4, a rope is wound round the horse’s body in the same way as it is done with a bottle-gourd (lagenaria vulgaris), and it is to this rope that these so-called ‘ paryangy4’ (circumcorporal),’ or victims surrounding the (horse’s) body, would then be tied. ® The commentator explains ‘bh4vuka’ by ‘s&dhur bhavati;’ and he adds that this is important inasmuch as numerous magic rites, such as rites for insuring success and averting evil (santikapaush/ika), and incantations (4bhifarika) are performed thereon. It is the name here assigned to this, the Avasathya, fire, viz. ‘ prvagni’ or, original fire—with its secondary meaning ‘front-fire’— which is seized upon by the author for symbolically identifying it with the victim fastened in front (or to the front) of the horse. 300 SATAPATHA-BRAHMANA. 4. An ewe, for Sarasvatt, beneath the (horse’s) jaws: he thereby makes women to be dependent, whence women are sure to be attendant upon man. 5. Two (he-goats), black on the lower part of the body’, for the Asvins, (he ties) to the front legs: he thereby lays strength into the front legs, whence the king is sure to be strong in the arm *. 6. A dark-grey (he-goat) for Soma and Pfshan at the (horse’s) navel: a foothold he makes this one; for Pdshan is this (earth): it is thereon he establishes himself. 7. A white one and a black one, for Sarya and Yama, on the flanks: a suit of armour he makes those two; whence the king, clad in mail, performs heroic deeds. 8. Two, with shaggy hind thighs, for Tvashévz, to the hind legs: he lays strength into the thighs, whence the king is sure to be strong in his thighs. 9. A white one, for Vayu, to the tail,—an elevation he makes this one, whence people in danger betake themselves to an elevated place *;—a cow wont to cast her calf, for Indra, the ever active, in order to associate the sacrifice with Indra;—a dwarfish one for Vishzu; for Vishzu is the sacrifice: it is in the sacrifice he (the Sacrificer) thus finally establishes himself. 10. These, then, are the fifteen ‘paryangya’ (body-encircling)* animals,—for fifteenfold is the 1 Mahidhara takes ‘adhorima’ to mean ‘ white-coloured on the lower part of the body.’ * The word ‘b&hu’ means both ‘arm’ and ‘front leg.’ $ That is, a mountain, a palace, high ground, &c., comm. (‘ vayur hi skandhasyoééfrita ity abhiprayah’). * Here the encircled horse itself, and the other two victims xlll KANDA, 2 ADHYAYA, 2 BRAHMANA, 13. 301 thunderbolt, and the thunderbolt means manly vigour: with that thunderbolt, manly vigour, the Sacrificer now repels evil from in front! (of the sacrifice).
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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