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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1‘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 1 On this point, cp. II, 6, 3, 1.—‘ Verily, imperishable is the righteousness of him who offers the Seasonal sacrifices; for such a one gains the year, and hence there is no cessation for him. He gains it in three divisions, he conquers it in three divisions. The year means the whole, and the whole is imperishable (without end). Moreover, he thereby becomes a Season, and as such goes to the gods; but there is no perishableness in the gods, and hence there is imperishable righteousness for him.’ 3 The XaturmAsyas are the victims enumerated Vag. S. XXIV, 14-19. The first six of them are the last (of the set of fifteen) bound to the thirteenth stake ; whilst the remaining victims make up all the seven sets of fifteen victims bound to remaining stakes (14-21) —thus amounting to 121 domesticated animals, cf. XIII, 5, 1, 13; seq. In counting the stakes the central one is the first, then follows the one immediately south, and then the one immediately north of it, and thus alternately south and north. The reason why the name ‘ XAturmAsya ’ is applied to the victims here referred to is that the deities for whose benefit they are immolated are the same, and follow the same order, as those to whom (the chief) oblations are made at the Seasonal sacrifices (viz. the constant ones— Agni, Soma, Savitr, Sarasvatf, Pashan, and special ones, see Il, 5, 1, 8-17; 5; 2, 7-163 5, 3, 2-45 5, 4, 2-10; 6, 1, 4-6; 6, 2,9; 6, 3, 4-8). ® That is to say, he who seeks to gain the year by immolating only the Seasonal victims, and the sets of fifteen victims, and does not offer likewise the victims of the set (or rather two sets) of eleven 310 SATAPATHA-BRAHMANA. subjects) and cattle, and fails to reach heaven.’ This set of eleven (stakes), indeed, is just heaven}, and the set of eleven (stakes) means offspring (or people) and cattle; and when he lays hands on the (victims) of the (two) sets of eleven (stakes) he does not fail to reach heaven, and is not deprived of his offspring and cattle. 3. Pragdpati created the Virag; when created, it went away from him, and entered the horse meet for sacrifice. He followed it up with sets of ten?
23. Pragdpati created the Virag; when created, it went away from him, and entered the horse meet for sacrifice. He followed it up with sets of ten? stakes. These two sets of eleven victims, tied to the twenty-one stakes (two being tied to the central stake), are to constitute the regular ‘ savaniyah pasavah ’ of the pressing-days of the Asvamedha ; and in XIII, 5, 1, 3, and 5, 3, 11, the author argues against those who (on the first, and third days) would immolate only twentyone such victims, all of them sacred to Agni. As regards the second day, the author does not mention these particular victims, but this can scarcely be interpreted as an approval of twenty-one such victims, even though the number twenty-one certainly plays an important part on that day—seeing that K4tyayana, XX, 4, 25, makes the two sets of eleven victims the rule for all three days. For the third day, on the other hand, the author of the Brahmaza (XIU, 5, 3, 114) actually recommends the immolation of twenty-four bovine victims as ‘savaniy4s pasavah.’ The deities of the first set of eleven victims (as perhaps also of the second set of the first day) are the same as those of the ordinary ‘ekddasint’ (see III, 9, 1, 6— a1; and Vag. S. XXIX, 58), whilst the second set (of the second day, at all events) has different deities (Vag. S. XXIX, 60). On the central day these victims are added to the sets of fifteen victims bound there to each of the twenty-one stakes; the mode of distribution being the same as on the other two days, viz., so that the first victim of each set—that is the one devoted to Agni—is bound to the central stake, whilst of the remaining twenty victims one is assigned to each stake. 1 Viz. inasmuch as the stakes stand right in front (to the east) of the sacrificial fire and ground, and the Sacrificer would thus miss the way to heaven if he were not to pass through the ‘ ekAdasinf.’ * The Virdg metre consists of (three) decasyllabic padas. XIII KANDA, 2 ADHYAYA, 6 BRAHMANA, I. 311 (beasts). He found it, and, having found it, he took possession of it by means of the sets of ten: when he seizes the sets of eleven (beasts), the Sacrificer thereby takes possession of the Virag. He seizes a hundred, for man has a life of a hundred (years) and a hundred energies: vital power and energy, vigour, he thus takes to himself. 4. Eleven decades! he seizes, for the Trish¢ubh consists of eleven syllables, and the Trishéubh means energy, vigour: thus it is for the obtainment of energy, vigour. Eleven decades he seizes, for in an animal there are ten vital airs, and the body (trunk) is the eleventh : he thus supplies the animals with vital airs. They belong to all the gods for the completeness of the horse (sacrifice), for the horse belongs to all the gods. They are of many forms, whence beasts are of many forms; they are of distinct forms, whence beasts are of distinct forms. SixtH BRAHMANA.
3They belong to all the gods for the completeness of the horse (sacrifice), for the horse belongs to all the gods. They are of many forms, whence beasts are of many forms; they are of distinct forms, whence beasts are of distinct forms. SixtH BRAHMANA. 1. [He puts the horse to the chariot*, with Vag. S. XXIII, 5], ‘They harness the ruddy bay, ' After the (349) domesticated animals have been secured to the stakes, sets of thirteen wild beasts are placed on the (twenty) spaces between the (twenty-one) stakes, making in all 260 wild beasts. From the 150th beast onward (enumerated Vag. S. XXIV, 30-40) these amount to 111 beasts which here are called eleven decades; the odd beast not being taken into account, whilst in paragraph 3 above the first ten decades are singled out for symbolic reasons. These beasts are spread over the twelfth (only the last seven beasts of which belong to the first decade) and following spaces. * Along with the sacrificial horse three other horses are put to the chariot, with the formula Vag. S. XXIII, 6. Previously to this, however, the Hotr? recites eleven verses in praise of the horse (cf. XIII, 5, 1,16). Both the horses and the chariot are decorated 312 SATAPATHA-BRAHMANA. moving (round the moveless: the lights shine in the heavens) ;’—the ruddy bay, doubtless, is yonder sun: it is yonder sun he harnesses for him, for the gaining of the heavenly world. 2. Concerning this they say, ‘Surely, the sacrifice goes from him whose beast, when brought up, goes elsewhere than the vedi (altar-ground).’ [Let him, therefore, mutter Vag. S. XXIII, 7,] ‘Singer of praise, make that horse come back to us by that path!’—the singer of praise, doubtless, is Vayu (the wind): it is him he thereby places for him (the Sacrificer) on the other side, and so it does not go beyond that. 3. But, indeed, fiery mettle and energy, cattle, and prosperity depart from him who offers the Asvamedha. 4. With (Vag. S. XXIII, 8), ‘May the Vasus anoint thee with the Gdyatra metre!’ the queen consort anoints (the forepart of the unharnessed horse) ;—ghee is fiery mettle, and the Gayatri also is fiery mettle: two kinds of fiery mettle he thus bestows together on him (the Sacrificer). 5. With, ‘May the Rudras anoint thee with the Traish¢ubha metre!’ the (king’s) favourite wife anoints (the middle part):—ghee is fiery mettle, and the Trish¢ubh is energy: both fiery with gold ornaments. The Adhvaryu then drives with the Sacrificer to a pond of water to the east of the sacrificial ground (an indispensable feature in choosing the place of sacrifice), and having driven into the water he makes him pronounce the formula XXIII, 7, ‘ When the wind hath entered the waters, the dear form of Indra, do thou, singer of praise, make that horse come back to us by that path ;’ whereupon they return to the sacrificial ground. x11 KANDA, 2 ADHYAYA, 6 BRAHMANA, 8. 313 mettle and energy he thus bestows together on him.
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‘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 1 On this point, cp. II, 6, 3, 1.—‘ Verily, imperishable is the righteousness of him who offers the Seasonal sacrifices; for such a one gains the year, and hence there is no cessation for him. He gains it in three divisions, he conquers it in three divisions. The year means the whole, and the whole is imperishable (without end). Moreover, he thereby becomes a Season, and as such goes to the gods; but there is no perishableness in the gods, and hence there is imperishable righteousness for him.’ 3 The XaturmAsyas are the victims enumerated Vag. S. XXIV, 14-19. The first six of them are the last (of the set of fifteen) bound to the thirteenth stake ; whilst the remaining victims make up all the seven sets of fifteen victims bound to remaining stakes (14-21) —thus amounting to 121 domesticated animals, cf. XIII, 5, 1, 13; seq. In counting the stakes the central one is the first, then follows the one immediately south, and then the one immediately north of it, and thus alternately south and north. The reason why the name ‘ XAturmAsya ’ is applied to the victims here referred to is that the deities for whose benefit they are immolated are the same, and follow the same order, as those to whom (the chief) oblations are made at the Seasonal sacrifices (viz. the constant ones— Agni, Soma, Savitr, Sarasvatf, Pashan, and special ones, see Il, 5, 1, 8-17; 5; 2, 7-163 5, 3, 2-45 5, 4, 2-10; 6, 1, 4-6; 6, 2,9; 6, 3, 4-8). ® That is to say, he who seeks to gain the year by immolating only the Seasonal victims, and the sets of fifteen victims, and does not offer likewise the victims of the set (or rather two sets) of eleven 310 SATAPATHA-BRAHMANA. subjects) and cattle, and fails to reach heaven.’ This set of eleven (stakes), indeed, is just heaven}, and the set of eleven (stakes) means offspring (or people) and cattle; and when he lays hands on the (victims) of the (two) sets of eleven (stakes) he does not fail to reach heaven, and is not deprived of his offspring and cattle. 3. Pragdpati created the Virag; when created, it went away from him, and entered the horse meet for sacrifice. He followed it up with sets of ten?
23. Pragdpati created the Virag; when created, it went away from him, and entered the horse meet for sacrifice. He followed it up with sets of ten? stakes. These two sets of eleven victims, tied to the twenty-one stakes (two being tied to the central stake), are to constitute the regular ‘ savaniyah pasavah ’ of the pressing-days of the Asvamedha ; and in XIII, 5, 1, 3, and 5, 3, 11, the author argues against those who (on the first, and third days) would immolate only twentyone such victims, all of them sacred to Agni. As regards the second day, the author does not mention these particular victims, but this can scarcely be interpreted as an approval of twenty-one such victims, even though the number twenty-one certainly plays an important part on that day—seeing that K4tyayana, XX, 4, 25, makes the two sets of eleven victims the rule for all three days. For the third day, on the other hand, the author of the Brahmaza (XIU, 5, 3, 114) actually recommends the immolation of twenty-four bovine victims as ‘savaniy4s pasavah.’ The deities of the first set of eleven victims (as perhaps also of the second set of the first day) are the same as those of the ordinary ‘ekddasint’ (see III, 9, 1, 6— a1; and Vag. S. XXIX, 58), whilst the second set (of the second day, at all events) has different deities (Vag. S. XXIX, 60). On the central day these victims are added to the sets of fifteen victims bound there to each of the twenty-one stakes; the mode of distribution being the same as on the other two days, viz., so that the first victim of each set—that is the one devoted to Agni—is bound to the central stake, whilst of the remaining twenty victims one is assigned to each stake. 1 Viz. inasmuch as the stakes stand right in front (to the east) of the sacrificial fire and ground, and the Sacrificer would thus miss the way to heaven if he were not to pass through the ‘ ekAdasinf.’ * The Virdg metre consists of (three) decasyllabic padas. XIII KANDA, 2 ADHYAYA, 6 BRAHMANA, I. 311 (beasts). He found it, and, having found it, he took possession of it by means of the sets of ten: when he seizes the sets of eleven (beasts), the Sacrificer thereby takes possession of the Virag. He seizes a hundred, for man has a life of a hundred (years) and a hundred energies: vital power and energy, vigour, he thus takes to himself. 4. Eleven decades! he seizes, for the Trish¢ubh consists of eleven syllables, and the Trishéubh means energy, vigour: thus it is for the obtainment of energy, vigour. Eleven decades he seizes, for in an animal there are ten vital airs, and the body (trunk) is the eleventh : he thus supplies the animals with vital airs. They belong to all the gods for the completeness of the horse (sacrifice), for the horse belongs to all the gods. They are of many forms, whence beasts are of many forms; they are of distinct forms, whence beasts are of distinct forms. SixtH BRAHMANA.
3They belong to all the gods for the completeness of the horse (sacrifice), for the horse belongs to all the gods. They are of many forms, whence beasts are of many forms; they are of distinct forms, whence beasts are of distinct forms. SixtH BRAHMANA. 1. [He puts the horse to the chariot*, with Vag. S. XXIII, 5], ‘They harness the ruddy bay, ' After the (349) domesticated animals have been secured to the stakes, sets of thirteen wild beasts are placed on the (twenty) spaces between the (twenty-one) stakes, making in all 260 wild beasts. From the 150th beast onward (enumerated Vag. S. XXIV, 30-40) these amount to 111 beasts which here are called eleven decades; the odd beast not being taken into account, whilst in paragraph 3 above the first ten decades are singled out for symbolic reasons. These beasts are spread over the twelfth (only the last seven beasts of which belong to the first decade) and following spaces. * Along with the sacrificial horse three other horses are put to the chariot, with the formula Vag. S. XXIII, 6. Previously to this, however, the Hotr? recites eleven verses in praise of the horse (cf. XIII, 5, 1,16). Both the horses and the chariot are decorated 312 SATAPATHA-BRAHMANA. moving (round the moveless: the lights shine in the heavens) ;’—the ruddy bay, doubtless, is yonder sun: it is yonder sun he harnesses for him, for the gaining of the heavenly world. 2. Concerning this they say, ‘Surely, the sacrifice goes from him whose beast, when brought up, goes elsewhere than the vedi (altar-ground).’ [Let him, therefore, mutter Vag. S. XXIII, 7,] ‘Singer of praise, make that horse come back to us by that path!’—the singer of praise, doubtless, is Vayu (the wind): it is him he thereby places for him (the Sacrificer) on the other side, and so it does not go beyond that. 3. But, indeed, fiery mettle and energy, cattle, and prosperity depart from him who offers the Asvamedha. 4. With (Vag. S. XXIII, 8), ‘May the Vasus anoint thee with the Gdyatra metre!’ the queen consort anoints (the forepart of the unharnessed horse) ;—ghee is fiery mettle, and the Gayatri also is fiery mettle: two kinds of fiery mettle he thus bestows together on him (the Sacrificer). 5. With, ‘May the Rudras anoint thee with the Traish¢ubha metre!’ the (king’s) favourite wife anoints (the middle part):—ghee is fiery mettle, and the Trish¢ubh is energy: both fiery with gold ornaments. The Adhvaryu then drives with the Sacrificer to a pond of water to the east of the sacrificial ground (an indispensable feature in choosing the place of sacrifice), and having driven into the water he makes him pronounce the formula XXIII, 7, ‘ When the wind hath entered the waters, the dear form of Indra, do thou, singer of praise, make that horse come back to us by that path ;’ whereupon they return to the sacrificial ground. x11 KANDA, 2 ADHYAYA, 6 BRAHMANA, 8. 313 mettle and energy he thus bestows together on him.
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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