Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1* 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). 11. And fifteen (victims), indeed, are (bound) to each of the other (stakes) ;—for fifteenfold is the thunderbolt, and the thunderbolt means manly vigour: with that thunderbolt, manly vigour, the Sacrificer now repels evil on both sides? (of the sacrifice). 12. As to this they say, ‘ Does he really repel evil by these?’ And, indeed, he does not make up the complete Pragdpati, and does not here gain everything. 13. Let him rather bind seventeen animals to the central stake*; for seventeenfold is Pragdpati, and the Asvamedha is Pragapati—thus for the tied directly to the central stake, are improperly included in the term ‘ paryahgya.’ } Viz. inasmuch as the sacrificial stake to which the horse is tied (and hence the victims fastened thereto) is the so-called ‘agnish/Aa’ stake, or the one standing opposite to (directly in front of) the Ahavantya fire. 2 Viz. inasmuch as these other stakes stand in a line to the north (left) and south (right) of the central stake. Whilst, in the case of a simple ‘ek4dasint’ (cf. III, 7, 2, 1 seqq.) there would be five stakes on each side of the central one, at the Asvamedha there are to be twenty-one stakes, or ten on either side of the central stake. See XIII, 4, 4, 5 seqq. * These seventeen victims do not include the twelve paryanhgyas which are tied to different parts of the horse’s body, but only to those which are actually tied to the central stake,—viz. the horse and its two immediate neighbours (paragraph 2), then twelve victims (enumerated Vag. S. XXIV, 2, beginning with three victims of different shades of red, rohita), and lastly two beasts belonging to two sets of eleven victims finally superadded to the sets of fifteen victims tied in the first place to the stakes. Cf. note on XIII, 2, 5, 2, 302 SATAPATHA-BRAHMANA. obtainment of the Asvamedha. And _ sixteen (victims he binds) to each of the other (stakes), for of-sixteen parts (kal) consists all this ! (universe) ; all this (universe) he thus gains. 14. ‘How is he to appease? these?’ they ask. ‘Let him appease them with the Bdarhaduktha verses *, “ Enkindled, anointing the lap of the faithful(f.)...;” for Byzhaduktha, the son of Vamadeva, or Asva, son of Samudra, saw these very (verses) to be the Aprt-verses of the horse: it is by means of these we appease it, so they say. But let him not do so; let him appease it with the GAmadagna verses; for Gamadagni is Pragdpati, and so is the Asvamedha: he thus supplies it with its own deity ;—let him therefore appease (the victims) with the Gamadagna verses ‘.
2But let him not do so; let him appease it with the GAmadagna verses; for Gamadagni is Pragdpati, and so is the Asvamedha: he thus supplies it with its own deity ;—let him therefore appease (the victims) with the Gamadagna verses ‘. 15. Now some make the invitatory-formulas and the offering-formulas (to be pronounced) separately for the ‘paryangyas,’ saying, ‘For these we find (formulas)—for the others, on account of not finding any, we do not use them®,’ Let him not do so; » Regarding this division into sixteen parts, as applied to man, the animal, and the universe, see Weber, Ind. Stud. IX, p. 111 with note. 2 Or, ‘what Aprts (appeasing verses) is he to pronounce over them?’ These verses ate pronounced as the offering-formulas (yagy4) at the fore-offerings of the animal sacrifice. See part ii, p. 185, note 1. * Viz. Vag. S. XXIX, 1-11. “ Viz. Vag. S. XXIX, 25-36, beginning, ‘Enkindled in the house of man this day, a god, thou worshippest the gods, O GAtavedas.’ 5 The commentator takes this to mean that, inasmuch as these paryangyas—here improperly including the horse itself and the two other victims of Prag4pati at the central stake—are assigned to commonly invoked deities, formulas relating to these would easily XIII KANDA, 2 ADHYAYA, 2 BRAHMANA, 17. 303 for the horse is the nobility (chieftain), and the other animals are the peasantry (clan); and those who do this really make the peasantry equal and refractory to the nobility; and they also deprive the Sacrificer of his vital power. Therefore the horse alone belongs to Pragdpati?, and the others are sacred to the gods: he thus, indeed, makes the peasantry obedient and subservient to the nobility; and he also supplies the Sacrificer with vital power. 16, The slaughtering-knife of the horse is made of gold, those of the ‘paryangyas’ of copper, and those of the others of iron; for gold is (shining) light, and the Asvamedha is the royal office: he thus bestows light upon the royal office. And by means of the golden light (or, by the light of the gold), the Sacrificer also goes to the heavenly world ; and he, moreover, makes it a gleam of light shining after him, for him to reach the heavenly world. 17. But, indeed, the horse is also the nobility; and this also—to wit, gold—is a form (symbol) of be found; whilst in the case of the other twelve victims tied to the central stake (see p. 301, note 3), as well as those of the other stakes—though they, too, are assigned to definite deities—some of their deities (as in the case of three a year and a half old heifers assigned to GAyatri, Vag. S. XXIV, 21), are such as to make it difficult to find suitable formulas for them:—eteshim asvadinam pragapatyadik4 yagyanuviky4s t44 kim iti na prithak kurmas; itareshm rohitédinam na vindimaA, tryavayo géyatryadayo devatis taddevatyds 4a durlabha lakshanopeté y4gydnuvakya ity abhiprayah.
3S. XXIV, 21), are such as to make it difficult to find suitable formulas for them:—eteshim asvadinam pragapatyadik4 yagyanuviky4s t44 kim iti na prithak kurmas; itareshm rohitédinam na vindimaA, tryavayo géyatryadayo devatis taddevatyds 4a durlabha lakshanopeté y4gydnuvakya ity abhiprayah. 1 The invitatory-formula and offering-formula are, however, pronounced once for the ‘paryahgyas’ (including the horse) in common, whilst a second pair of formulas are used for the othes victims in common. 304 SATAPATHA-BRAHMANA. the nobility; he thus combines the nobility with the nobility. 18. And as to why there are copper (knives) for the ‘ paryangyas,—even as the non-royal kingmakers, the heralds and headmen, are to the king, so those ‘paryangyas’ are to the horse; and so, indeed, is this—to wit, copper—to gold: with their own form he thus endows them. 19. And as to why there are iron ones for the others,—the other animals, indeed, are the peasantry, and this—to wit, iron—is a form of the peasantry: he thus combines the peasantry with the peasantry. On a rattan mat (lying) north (of the Ahavantya) they cut the portions of the horse(-flesh); for the horse is of anush¢ubh nature, and related to the Anushéubh is that (northern) quarter: he thus places that (horse) in its own quarter. And as to (his doing so) on a rattan mat,—the horse was produced from the womb of the waters!, and the rattan springs from the water: he thus causes it to be possessed of its own (maternal) womb. TuirD BrRAHMANA. 1. Now, the gods did not know the Pavamana # at the Asvamedha to be the heavenly world, but the horse knew it. When, at the Asvamedha, *See VI, 1, 1, 11 (V, 1, 4, 5). * Pavamfna is the name of the pressed Soma while it is ‘clarifying.’ Hence the first stotra of each of the three Savanas of a Soma-day—chanted after the pressing of the Soma and the drawing of the principal cups—is called PavamAna-stotra. Whether by the term ‘ Pavamfna’ here the clarifying Soma is alluded to, as well as the stotra—which alone the commentator takes it to mean, and to which the second mention certainly refers—must remain XII KANDA, 2 ADHYAYA, 3 BRAHMANA, 2. 305 they glide along? with the horse for the Pavamana (-stotra), it is for getting to know (the way to) the heavenly world; and they hold on to the horse’s tail, in order to reach the heavenly world; for man does not rightly know (the way to) the heavenly world, but the horse does rightly know it. 2. Were the Udgatvz to chant the Udgitha?, it would be even as if one who does not know the country were to lead by another (than the right) way. But if, setting aside the Udgatvz, he chooses
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* 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). 11. And fifteen (victims), indeed, are (bound) to each of the other (stakes) ;—for fifteenfold is the thunderbolt, and the thunderbolt means manly vigour: with that thunderbolt, manly vigour, the Sacrificer now repels evil on both sides? (of the sacrifice). 12. As to this they say, ‘ Does he really repel evil by these?’ And, indeed, he does not make up the complete Pragdpati, and does not here gain everything. 13. Let him rather bind seventeen animals to the central stake*; for seventeenfold is Pragdpati, and the Asvamedha is Pragapati—thus for the tied directly to the central stake, are improperly included in the term ‘ paryahgya.’ } Viz. inasmuch as the sacrificial stake to which the horse is tied (and hence the victims fastened thereto) is the so-called ‘agnish/Aa’ stake, or the one standing opposite to (directly in front of) the Ahavantya fire. 2 Viz. inasmuch as these other stakes stand in a line to the north (left) and south (right) of the central stake. Whilst, in the case of a simple ‘ek4dasint’ (cf. III, 7, 2, 1 seqq.) there would be five stakes on each side of the central one, at the Asvamedha there are to be twenty-one stakes, or ten on either side of the central stake. See XIII, 4, 4, 5 seqq. * These seventeen victims do not include the twelve paryanhgyas which are tied to different parts of the horse’s body, but only to those which are actually tied to the central stake,—viz. the horse and its two immediate neighbours (paragraph 2), then twelve victims (enumerated Vag. S. XXIV, 2, beginning with three victims of different shades of red, rohita), and lastly two beasts belonging to two sets of eleven victims finally superadded to the sets of fifteen victims tied in the first place to the stakes. Cf. note on XIII, 2, 5, 2, 302 SATAPATHA-BRAHMANA. obtainment of the Asvamedha. And _ sixteen (victims he binds) to each of the other (stakes), for of-sixteen parts (kal) consists all this ! (universe) ; all this (universe) he thus gains. 14. ‘How is he to appease? these?’ they ask. ‘Let him appease them with the Bdarhaduktha verses *, “ Enkindled, anointing the lap of the faithful(f.)...;” for Byzhaduktha, the son of Vamadeva, or Asva, son of Samudra, saw these very (verses) to be the Aprt-verses of the horse: it is by means of these we appease it, so they say. But let him not do so; let him appease it with the GAmadagna verses; for Gamadagni is Pragdpati, and so is the Asvamedha: he thus supplies it with its own deity ;—let him therefore appease (the victims) with the Gamadagna verses ‘.
2But let him not do so; let him appease it with the GAmadagna verses; for Gamadagni is Pragdpati, and so is the Asvamedha: he thus supplies it with its own deity ;—let him therefore appease (the victims) with the Gamadagna verses ‘. 15. Now some make the invitatory-formulas and the offering-formulas (to be pronounced) separately for the ‘paryangyas,’ saying, ‘For these we find (formulas)—for the others, on account of not finding any, we do not use them®,’ Let him not do so; » Regarding this division into sixteen parts, as applied to man, the animal, and the universe, see Weber, Ind. Stud. IX, p. 111 with note. 2 Or, ‘what Aprts (appeasing verses) is he to pronounce over them?’ These verses ate pronounced as the offering-formulas (yagy4) at the fore-offerings of the animal sacrifice. See part ii, p. 185, note 1. * Viz. Vag. S. XXIX, 1-11. “ Viz. Vag. S. XXIX, 25-36, beginning, ‘Enkindled in the house of man this day, a god, thou worshippest the gods, O GAtavedas.’ 5 The commentator takes this to mean that, inasmuch as these paryangyas—here improperly including the horse itself and the two other victims of Prag4pati at the central stake—are assigned to commonly invoked deities, formulas relating to these would easily XIII KANDA, 2 ADHYAYA, 2 BRAHMANA, 17. 303 for the horse is the nobility (chieftain), and the other animals are the peasantry (clan); and those who do this really make the peasantry equal and refractory to the nobility; and they also deprive the Sacrificer of his vital power. Therefore the horse alone belongs to Pragdpati?, and the others are sacred to the gods: he thus, indeed, makes the peasantry obedient and subservient to the nobility; and he also supplies the Sacrificer with vital power. 16, The slaughtering-knife of the horse is made of gold, those of the ‘paryangyas’ of copper, and those of the others of iron; for gold is (shining) light, and the Asvamedha is the royal office: he thus bestows light upon the royal office. And by means of the golden light (or, by the light of the gold), the Sacrificer also goes to the heavenly world ; and he, moreover, makes it a gleam of light shining after him, for him to reach the heavenly world. 17. But, indeed, the horse is also the nobility; and this also—to wit, gold—is a form (symbol) of be found; whilst in the case of the other twelve victims tied to the central stake (see p. 301, note 3), as well as those of the other stakes—though they, too, are assigned to definite deities—some of their deities (as in the case of three a year and a half old heifers assigned to GAyatri, Vag. S. XXIV, 21), are such as to make it difficult to find suitable formulas for them:—eteshim asvadinam pragapatyadik4 yagyanuviky4s t44 kim iti na prithak kurmas; itareshm rohitédinam na vindimaA, tryavayo géyatryadayo devatis taddevatyds 4a durlabha lakshanopeté y4gydnuvakya ity abhiprayah.
3S. XXIV, 21), are such as to make it difficult to find suitable formulas for them:—eteshim asvadinam pragapatyadik4 yagyanuviky4s t44 kim iti na prithak kurmas; itareshm rohitédinam na vindimaA, tryavayo géyatryadayo devatis taddevatyds 4a durlabha lakshanopeté y4gydnuvakya ity abhiprayah. 1 The invitatory-formula and offering-formula are, however, pronounced once for the ‘paryahgyas’ (including the horse) in common, whilst a second pair of formulas are used for the othes victims in common. 304 SATAPATHA-BRAHMANA. the nobility; he thus combines the nobility with the nobility. 18. And as to why there are copper (knives) for the ‘ paryangyas,—even as the non-royal kingmakers, the heralds and headmen, are to the king, so those ‘paryangyas’ are to the horse; and so, indeed, is this—to wit, copper—to gold: with their own form he thus endows them. 19. And as to why there are iron ones for the others,—the other animals, indeed, are the peasantry, and this—to wit, iron—is a form of the peasantry: he thus combines the peasantry with the peasantry. On a rattan mat (lying) north (of the Ahavantya) they cut the portions of the horse(-flesh); for the horse is of anush¢ubh nature, and related to the Anushéubh is that (northern) quarter: he thus places that (horse) in its own quarter. And as to (his doing so) on a rattan mat,—the horse was produced from the womb of the waters!, and the rattan springs from the water: he thus causes it to be possessed of its own (maternal) womb. TuirD BrRAHMANA. 1. Now, the gods did not know the Pavamana # at the Asvamedha to be the heavenly world, but the horse knew it. When, at the Asvamedha, *See VI, 1, 1, 11 (V, 1, 4, 5). * Pavamfna is the name of the pressed Soma while it is ‘clarifying.’ Hence the first stotra of each of the three Savanas of a Soma-day—chanted after the pressing of the Soma and the drawing of the principal cups—is called PavamAna-stotra. Whether by the term ‘ Pavamfna’ here the clarifying Soma is alluded to, as well as the stotra—which alone the commentator takes it to mean, and to which the second mention certainly refers—must remain XII KANDA, 2 ADHYAYA, 3 BRAHMANA, 2. 305 they glide along? with the horse for the Pavamana (-stotra), it is for getting to know (the way to) the heavenly world; and they hold on to the horse’s tail, in order to reach the heavenly world; for man does not rightly know (the way to) the heavenly world, but the horse does rightly know it. 2. Were the Udgatvz to chant the Udgitha?, it would be even as if one who does not know the country were to lead by another (than the right) way. But if, setting aside the Udgatvz, he chooses
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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