Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
12. 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 doubtful. The commentator, it would seem, accounts for this identification of the Pavam4na-stotra with heaven by the fact that the second day of the Asvamedha is an ekavimsa day (see XIII, 3, 3, 3; T4Andya-Br. XXI, 4, 1), i.e. one on which all the stotras are performed in the twenty-one-versed hymn-form; and that the Sun is commonly called ‘ekavimsa,’ the twenty-first, or twenty-one-fold. The particular chant intended is that of the morning pressing, viz. the Bahishpavamfna, or outside-Pavam4na-stotra, so-called because at the ordinary one-day’s Soma-sacrifice, it is chanted outside the Sadas. But, on the other hand, in the case of Ahfna-sacrifices, or those lasting from two to twelve days, that stotra is chanted outside only on the first day, whilst on the others it is done inside the Sadas. An exception is, however, made in the case of the Asvamedha, which requires the morning Pavamdna, on all three days, to be performed in its usual place on the north-eastern part of Vedi, south of the A4tv4la. ! For the noiseless way of sliding or creeping from the Sadas, and returning thither, and approaching the different Dhishayas, or fire-hearths, see part ii, p. 299, note 2. As has already been stated, it is only after the chanting of the Bahishpavamfna that the victims are driven up to the offering place. * It is from this, the principal part of the SAman, or chanted verse (cf. part ii, p. 310, note), that the Udgatr? takes his name; this particular function of his being, on the present occasion, supposed to be performed by the whinnying of the horse. After this they make the horse step on the chanting-ground, apparently either as a visible recognition of the part it has been made to play, or because the horse thereby is made to go to heaven with which the Bahishpavamana was identified. [44] x 306 SATAPATHA-BRAHMANA. the horse for (performing) the Udgttha, it is just as when one who knows the country leads on the right way: the horse leads the Sacrificer rightly to the heavenly world. It makes ‘Hin’, and thereby makes the Sdman itself to be ‘hin’: this is the Udgitha. They pen up mares, (and on seeing the horse) they utter a shrill sound: as when the chanters sing, such like is this. The priests’ fee is gold weighing a hundred (grains): the mystic import of this has been explained *. FourtuH BRAHMANA.
2They pen up mares, (and on seeing the horse) they utter a shrill sound: as when the chanters sing, such like is this. The priests’ fee is gold weighing a hundred (grains): the mystic import of this has been explained *. FourtuH BRAHMANA. 1. Pragdpati desired, ‘Would that I might gain both worlds, the world of the gods, and the world of men.’ He saw those beasts, the tame and the wild ones; he seized them, and by means of them took possession of these two worlds: by means of the tame beasts he took possession of this (terrestrial) world, and by means of the wild beasts of yonder (world); for this world is the world of men, and yonder world is the world of the gods. Thus when he seizes tame beasts he thereby takes possession of this world, and when wild beasts, he thereby (takes possession) of yonder (world). 2. Were he to complete (the sacrifice) with tame ones, the roads would run together’, the village- ? On the mystic significance of this ejaculation (here compared with the neighing of the horse) in the sacrifice, and especially in the Sdman, see I, 4, 1, r seqq.; II, 2, 4, 12. * XII, 7, 2, 13. * The commentary remarks that by ‘roads’ here is meant those walking on them—as, in that case, peace and security would reign, men would range all the lands:—adhvabhir atradhvasth lakshyante ; ksheme sati manushy4/ sarvin desin saméareyur ity abhiprayad. XIII KANDA, 2 ADHYAYA, 4 BRAHMANA, 3. 307 boundaries of two villages would be contiguous’, and no ogres’, man-tigers, thieves, murderers, and robbers would come to be in the forests. By (so doing) with wild (beasts) the roads would run asunder’, the village-boundaries of two villages would be far asunder‘; and there would come to be ogres, man-tigers, thieves, murderers, and robbers in the forests. 3. As to this they say, ‘Surely that—to wit, the forest (beast)—is not a beast (or cattle), and offering should not be made thereof: were he to make offering thereof, they would ere long carry away the Sacrificer dead to the woods, for forest (or wild) beasts have the forest for their share ; and were he not to make offering thereof, it would be a violation of the sacrifice.’ Well, they dismiss them after fire has been carried round them®: thus, indeed, it is 1 Harisvamin takes ‘samantikam’ in the sense of ‘near’ and construes it with ‘gramayoh’ (as he does ‘vidfram’ in the next paragraph)—‘ the two village-boundaries would be near (far from) the two villages ;’ but see I, 4, 1, 22, where samantikam (and IX, 3, 1, 11, where ‘samantikataram ’) is likewise used without a complement ; as is ‘ vidiram’ in I, 4, 1, 23. * Harisvimin takes ‘rzkshik&’ to mean ‘a bear, —rikshi eva rikshtkah. * Hardly, as the commentary takes it, ‘they would become blocked up,’ and people would have to stay in their own country :— adhvanak pfirvadesddayo vikrameyur viruddham krémayeyuh (I), svadesa eva manushy4/ samkareyur na desantare=py antaralanam .. bhinnatvad akshematv4é 4a vidiram grdmayor gram4ntau sya4t4m.
3bhinnatvad akshematv4é 4a vidiram grdmayor gram4ntau sya4t4m. * Viz. because, for want of security and peace, the villages would be few and far between,—aksheme hi sati praviralé gréma bhavanti, comm. ® On the ‘ paryagnikarazam’ or circumambulation of an oblation in accordance with the course of the sun, whilst holding a firebrand in one’s hand, see part i, p. 45, note; part ii, p. 187, note. x2 “308 SATAPATHA-BRAHMANA. neither an offering nor a non-offering, and they do not carry the Sacrificer dead to the forest, and there is no violation of the sacrifice. 4. He completes (the sacrifice) with tame (beasts), —father and son part company’, the roads run together, the village-boundaries of two villages become contiguous, and no ogres, man-tigers, thieves, murderers, and robbers come to be in the forests. Firty BrRAHMANA. 1. Pragdpati poured forth the life-sap of the horse (asva-medha); when poured forth it went from him. Having become fivefold’, it entered the year, and they (the five parts) became those half-months*. He followed it up by means of the fifteenfold (sets of victims‘), and found it; and having found it, he took possession of it by means of the fifteenfold ones ; for, indeed, they—to wit, the fifteenfold (sets)}—are a symbol of the half-months, and when he seizes the fifteenfold ones, it is the 1 Or, they exert themselves in different directions,—that is, as the commentator explains, because in peace they would not be forced to keep together, as they would have to do in troublous times. He, however, seems somehow to connect ‘vy avasyatah’ with the root ‘vas’ :—ksheme hi sati pitaputrav atra vi prithag vasatah ; aksheme tu sambaddhfv apy etév atra vasata#.—Whilst in this passage the verb would hardly suggest an estrangement between father and son, this is distinctly the case in the parallel passage, Taitt. Br. III, 9, 1, a, where, however, this contingency is connected with the completion of the sacrifice, not, as here, with tame, but with wild beasts. ; * Or the Pankti metre, consisting of five octosyllabic padas. * Viz. as consisting of thrice five days. * See above, XIII, 2, 2, 11. xu KANDA, 2 ADHYAYA, 5 BRAHMANA, 2. 309 half-months the Sacrificer thereby takes possession of. 2. Concerning this they say, ‘But, surely, the year is not taken possession of by him who spreads out (performs sacrifice for) a year in any other way than by means of the Seasonal sacrifices!’ The Seasonal sacrifices, doubtless, are manifestly the year; and when he seizes the Seasonal victims %, he then manifestly takes possession of the year. ‘And, assuredly, he who spreads out the year in any other way than with the (victims) of the set of eleven ® (stakes) is deprived of his offspring (or
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. 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 doubtful. The commentator, it would seem, accounts for this identification of the Pavam4na-stotra with heaven by the fact that the second day of the Asvamedha is an ekavimsa day (see XIII, 3, 3, 3; T4Andya-Br. XXI, 4, 1), i.e. one on which all the stotras are performed in the twenty-one-versed hymn-form; and that the Sun is commonly called ‘ekavimsa,’ the twenty-first, or twenty-one-fold. The particular chant intended is that of the morning pressing, viz. the Bahishpavamfna, or outside-Pavam4na-stotra, so-called because at the ordinary one-day’s Soma-sacrifice, it is chanted outside the Sadas. But, on the other hand, in the case of Ahfna-sacrifices, or those lasting from two to twelve days, that stotra is chanted outside only on the first day, whilst on the others it is done inside the Sadas. An exception is, however, made in the case of the Asvamedha, which requires the morning Pavamdna, on all three days, to be performed in its usual place on the north-eastern part of Vedi, south of the A4tv4la. ! For the noiseless way of sliding or creeping from the Sadas, and returning thither, and approaching the different Dhishayas, or fire-hearths, see part ii, p. 299, note 2. As has already been stated, it is only after the chanting of the Bahishpavamfna that the victims are driven up to the offering place. * It is from this, the principal part of the SAman, or chanted verse (cf. part ii, p. 310, note), that the Udgatr? takes his name; this particular function of his being, on the present occasion, supposed to be performed by the whinnying of the horse. After this they make the horse step on the chanting-ground, apparently either as a visible recognition of the part it has been made to play, or because the horse thereby is made to go to heaven with which the Bahishpavamana was identified. [44] x 306 SATAPATHA-BRAHMANA. the horse for (performing) the Udgttha, it is just as when one who knows the country leads on the right way: the horse leads the Sacrificer rightly to the heavenly world. It makes ‘Hin’, and thereby makes the Sdman itself to be ‘hin’: this is the Udgitha. They pen up mares, (and on seeing the horse) they utter a shrill sound: as when the chanters sing, such like is this. The priests’ fee is gold weighing a hundred (grains): the mystic import of this has been explained *. FourtuH BRAHMANA.
2They pen up mares, (and on seeing the horse) they utter a shrill sound: as when the chanters sing, such like is this. The priests’ fee is gold weighing a hundred (grains): the mystic import of this has been explained *. FourtuH BRAHMANA. 1. Pragdpati desired, ‘Would that I might gain both worlds, the world of the gods, and the world of men.’ He saw those beasts, the tame and the wild ones; he seized them, and by means of them took possession of these two worlds: by means of the tame beasts he took possession of this (terrestrial) world, and by means of the wild beasts of yonder (world); for this world is the world of men, and yonder world is the world of the gods. Thus when he seizes tame beasts he thereby takes possession of this world, and when wild beasts, he thereby (takes possession) of yonder (world). 2. Were he to complete (the sacrifice) with tame ones, the roads would run together’, the village- ? On the mystic significance of this ejaculation (here compared with the neighing of the horse) in the sacrifice, and especially in the Sdman, see I, 4, 1, r seqq.; II, 2, 4, 12. * XII, 7, 2, 13. * The commentary remarks that by ‘roads’ here is meant those walking on them—as, in that case, peace and security would reign, men would range all the lands:—adhvabhir atradhvasth lakshyante ; ksheme sati manushy4/ sarvin desin saméareyur ity abhiprayad. XIII KANDA, 2 ADHYAYA, 4 BRAHMANA, 3. 307 boundaries of two villages would be contiguous’, and no ogres’, man-tigers, thieves, murderers, and robbers would come to be in the forests. By (so doing) with wild (beasts) the roads would run asunder’, the village-boundaries of two villages would be far asunder‘; and there would come to be ogres, man-tigers, thieves, murderers, and robbers in the forests. 3. As to this they say, ‘Surely that—to wit, the forest (beast)—is not a beast (or cattle), and offering should not be made thereof: were he to make offering thereof, they would ere long carry away the Sacrificer dead to the woods, for forest (or wild) beasts have the forest for their share ; and were he not to make offering thereof, it would be a violation of the sacrifice.’ Well, they dismiss them after fire has been carried round them®: thus, indeed, it is 1 Harisvamin takes ‘samantikam’ in the sense of ‘near’ and construes it with ‘gramayoh’ (as he does ‘vidfram’ in the next paragraph)—‘ the two village-boundaries would be near (far from) the two villages ;’ but see I, 4, 1, 22, where samantikam (and IX, 3, 1, 11, where ‘samantikataram ’) is likewise used without a complement ; as is ‘ vidiram’ in I, 4, 1, 23. * Harisvimin takes ‘rzkshik&’ to mean ‘a bear, —rikshi eva rikshtkah. * Hardly, as the commentary takes it, ‘they would become blocked up,’ and people would have to stay in their own country :— adhvanak pfirvadesddayo vikrameyur viruddham krémayeyuh (I), svadesa eva manushy4/ samkareyur na desantare=py antaralanam .. bhinnatvad akshematv4é 4a vidiram grdmayor gram4ntau sya4t4m.
3bhinnatvad akshematv4é 4a vidiram grdmayor gram4ntau sya4t4m. * Viz. because, for want of security and peace, the villages would be few and far between,—aksheme hi sati praviralé gréma bhavanti, comm. ® On the ‘ paryagnikarazam’ or circumambulation of an oblation in accordance with the course of the sun, whilst holding a firebrand in one’s hand, see part i, p. 45, note; part ii, p. 187, note. x2 “308 SATAPATHA-BRAHMANA. neither an offering nor a non-offering, and they do not carry the Sacrificer dead to the forest, and there is no violation of the sacrifice. 4. He completes (the sacrifice) with tame (beasts), —father and son part company’, the roads run together, the village-boundaries of two villages become contiguous, and no ogres, man-tigers, thieves, murderers, and robbers come to be in the forests. Firty BrRAHMANA. 1. Pragdpati poured forth the life-sap of the horse (asva-medha); when poured forth it went from him. Having become fivefold’, it entered the year, and they (the five parts) became those half-months*. He followed it up by means of the fifteenfold (sets of victims‘), and found it; and having found it, he took possession of it by means of the fifteenfold ones ; for, indeed, they—to wit, the fifteenfold (sets)}—are a symbol of the half-months, and when he seizes the fifteenfold ones, it is the 1 Or, they exert themselves in different directions,—that is, as the commentator explains, because in peace they would not be forced to keep together, as they would have to do in troublous times. He, however, seems somehow to connect ‘vy avasyatah’ with the root ‘vas’ :—ksheme hi sati pitaputrav atra vi prithag vasatah ; aksheme tu sambaddhfv apy etév atra vasata#.—Whilst in this passage the verb would hardly suggest an estrangement between father and son, this is distinctly the case in the parallel passage, Taitt. Br. III, 9, 1, a, where, however, this contingency is connected with the completion of the sacrifice, not, as here, with tame, but with wild beasts. ; * Or the Pankti metre, consisting of five octosyllabic padas. * Viz. as consisting of thrice five days. * See above, XIII, 2, 2, 11. xu KANDA, 2 ADHYAYA, 5 BRAHMANA, 2. 309 half-months the Sacrificer thereby takes possession of. 2. Concerning this they say, ‘But, surely, the year is not taken possession of by him who spreads out (performs sacrifice for) a year in any other way than by means of the Seasonal sacrifices!’ The Seasonal sacrifices, doubtless, are manifestly the year; and when he seizes the Seasonal victims %, he then manifestly takes possession of the year. ‘And, assuredly, he who spreads out the year in any other way than with the (victims) of the set of eleven ® (stakes) is deprived of his offspring (or
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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