Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1x11 KANDA, 2 ADHYAYA, 6 BRAHMANA, 8. 313 mettle and energy he thus bestows together on him. 6. With, ‘May the Adityas anoint thee with the GAgata metre!’ a discarded wife! (of the king) anoints (the hindpart) ;—ghee is fiery mettle, and the Gagatt is cattle: both fiery mettle and cattle he thus bestows together on him. 7. It is the wives* that anoint (the horse), for they—to wit, (many) wives—are a form of prosperity (or social eminence): it is thus prosperity he confers on him (the Sacrificer), and neither fiery spirit, nor energy, nor cattle, nor prosperity pass away from him. 8. But even as some of the offering-material may get spilled before it is offered, so (part of) the victim is here spilled in that the hair of it when wetted comes off. When they (the wives) weave pearls (into the mane and tail) they gather up its hair. They are made of gold: the significance of this has been explained. A hundred and one pearls they weave into (the hair of) each part*; for man has a life of a hundred (years), and his own self (or body) is the one hundred and first: in vital power, in the self, he establishes himself. They weave them in (each) with (one of) the (sacred utterings) relating to Pragapati, ‘BO! bhuvad#! svar (earth, air, 1 That is, a former favourite, but now neglected ; or, according to others, one who has borne no son. . * The fourth and lowest wife of the King the Palagali (cf. XIII, 4, 1, 8; 5, 2,8), though present at the sacrifice, does not take part in this ceremony, probably on account of her low-caste origin, as the daughter of a messenger, or courier. 5 Viz. either the mane on both sides, and the tail, or the hair of the head, the neck (mane) and the tail; each of the ladies apparently taking one of these parts. 314 SATAPATHA-BRAHMANA, heaven)!’ for the horse is sacred to Pragdpati: with its own deity he thus supplies it. With, ‘Parched grain, or parched groats ?—in grainfood and in food from the cow’—he takes down the remaining food? (from the cart) for the horse: he thereby makes the (king’s) people eaters of food (prosperous) ;—‘eat ye, gods, this food! eat thou, Pragdpati, this food!’ he thereby supplies the people with food. 9. Verily, fiery spirit and spiritual lustre pass away from him who performs the Asvamedha. The Hotz and the Brahman engage in a Brahmodya® (theological discussion); for the Hotrz relates to Agni, and the Brahman (priest) to Brzhaspati, Brzhaspati being the Brahman (n.): flery spirit? and spiritual lustre he thus bestows together on him. With the (central) sacrificial stake between them, they discourse together; for the stake is the Sacrificer*: he thus encompasses the Sacrificer on both sides with fiery spirit and spiritual lustre. 10. [The Brahman asks, Vag. S. XXIII, 9,] ‘Who is it that walketh singly ?’—it is yonder sun, doubtless, that walks singly 5, and he is spiritual ? Viz. the material left over after what was taken for the Annahomas, XIII, 2, 1, 1 seqq.
210. [The Brahman asks, Vag. S. XXIII, 9,] ‘Who is it that walketh singly ?’—it is yonder sun, doubtless, that walks singly 5, and he is spiritual ? Viz. the material left over after what was taken for the Annahomas, XIII, 2, 1, 1 seqq. * For a similar discussion between the four priests, prior to the offering of the omenta, see XIII, 5, 2, 11 seq. * «Tegas’ is pre-eminently the quality assigned to Agni. “ It must be remembered that the sacrificial horse here represented by the stake is identified with both Pragapati and the Sacrificer. * The actual replies to the questions in Vag. S. XXIII, 9 and 11, are contained in the corresponding verses ten and twelve; being given here in an expository way, with certain variations and XI KANDA, 2 ADHYAYA, 6 BRAHMANA, 16, 315 lustre: spiritual lustre the two (priests) thus bestow on him. 11. ‘Who is it that is born again?’—it is the moon, doubtless, that is born again (and again) : vitality they thus bestow on him. ° 12, ‘What is the remedy for cold?’—the remedy for cold, doubtless, is Agni (fire): fiery spirit they thus bestow on him. 13. ‘And what is the great vessel ?’—the great vessel, doubtless, is this (terrestrial) world: on this earth he thus establishes himself. 14. [The Hotr¢ asks the Brahman, Vag. S. XXIII, 11,]‘What was the first conception?’ —the first conception, doubtless, was the sky, rain: the sky, rain, he thus secures for himself. 15. ‘Who was the great bird!?’—the great bird, doubtless, was the horse: vital power he thus secures for himself. 16. ‘Who was the smooth one ?’—the smooth one (pilippil4), doubtless, was beauty (sri *) : beauty he thus secures for himself. occasional explanatory words (such as ‘vrish4, rain,in paragraph 14). The answers to the first four questions are supposed to be given by the Hotrz, and the last four by the Brahman. * This is the meaning assigned here to ‘ vayas’ by Mahidhara ; but the other meaning of ‘vayas,’ viz. ‘ youthful vigour, or age, (generally),’ would seem to suit much better, or at least to be implied. And Harisvimin accordingly takes it in the sense of ‘vardhakam’ (old age, or long life). Mahfdhara, moreover, identifies the horse with the horse-sacrifice, which, in the shape of a bird, carries the Sacrificer up to heaven. On this notion cp. part iv, introduction, pp. xxi-xxii. * Instead of ‘srif,’ the answer given to this question in Vag. S. XXIII, 12 was ‘aviA’ which would either mean ‘ the gentle, kindly one,’ or ‘the sheep (f.),’ but which Mahidhara (in the former sense) 316 SATAPATHA-BRAHMAMNA. 17. ‘Who was the tawny one?’—the two tawny ones, doubtless, are the day and the night': in the day and night he thus establishes himself. SeEventH BRAHMAWA.
317. ‘Who was the tawny one?’—the two tawny ones, doubtless, are the day and the night': in the day and night he thus establishes himself. SeEventH BRAHMAWA. 1. When the victims have been bound (to the stakes), the Adhvaryu takes the sprinkling-water in order to sprinkle the horse. Whilst the Sacrificer holds on to him behind, he (in sprinkling the horse) runs rapidly through the formula used at the Somasacrifice 2, and then commences the one for the Asvamedha. 2. [V4g. S. XXIII, 13,] ‘May V4yu favour thee with cooked kinds of food*,—VaAyu (the wind) indeed cooks it*;—‘the dark-necked one with he-goats,—the dark-necked one, doubtless, takes as (an epithet of) the earth which he also takes ‘ sri’ to mean in the above passage of the Brahmana; whilst to the dmaf Acydpevov ‘pilippilé’ he assigns the meaning ‘ slippery’ (Aikkava) as applying to the earth after rain (? deriving it from the root ‘lip,’ to smear, anoint). Harisv4min, on the other hand, takes ‘ pilippila’ to be an onomatopoetic word, in the sense of ‘ (glossy), beautiful, shining’ :— ripanukaramasabdosyam bahurfpavila (? bahurfpAnvita) uddyotavatt ; and he adds :—srimfmtratud (? srfr mantre tu) aviA pippaloktau (?) s4 tu srir eveti brahmave vivrrtam, katham, iyam va avik prithivf, s4 4a srth, srir va iyam iti vakanat. Cf. VI, 1, 2, 33. 1 Here the original text in Vag. S. XXIII, 12, has simply ‘ the pisangila was the night.’ Mahfdhara explains ‘ pisangila’ by ‘ pisamgila,’ ‘ beauty-devouring,’ inasmuch as the night swallows, or conceals, all beauty (or form). Neither this nor the other explanation (=pisanga, ruddy-brown) suits the day ; but Harisvamin, who does not explain the name, remarks that the night here is taken to include the day. Cf. XIII, 5, 2, 18. ? Viz. Vag. S. VI, 9; see III, 7, 4, 4-5. ’ The author seems to take ‘ pagataih’ in the sense of ‘ cooking.’ * Viz. inasmuch as it causes the fire to blaze up, comm. XIII KANDA, 2 ADHYAYA, 7 BRAHMANA, 7. 317 is Agni (the fire); and the fire indeed cooks it (the horse) together with the he-goats. 3. ‘The Nyagrodha with cups,—for when the gods were performing sacrifice, they tilted over those Soma-cups, and, turned downwards, they took root, whence the Nyagrodhas (ficus indica), when turned downwards (nyaé), take root (roha’). 4. ‘The cotton-tree with growth,’—he confers growth on the cotton-tree (salmalia malabarica), whence the cotton-tree grows largest amongst trees *. 5. ‘This male, fit for the chariot,—he supplies the chariot with a horse, whence the horse draws nothing else than a chariot. 6. ‘Hath come hither on his four feet,— therefore the horse, when standing, stands on three feet, but, when harnessed, it pulls with all its feet at one and the same time. 7. ‘May the spotless Brahman protect us!’ —the spotless? Brahman (m.), doubtless, is the moon:
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.
1x11 KANDA, 2 ADHYAYA, 6 BRAHMANA, 8. 313 mettle and energy he thus bestows together on him. 6. With, ‘May the Adityas anoint thee with the GAgata metre!’ a discarded wife! (of the king) anoints (the hindpart) ;—ghee is fiery mettle, and the Gagatt is cattle: both fiery mettle and cattle he thus bestows together on him. 7. It is the wives* that anoint (the horse), for they—to wit, (many) wives—are a form of prosperity (or social eminence): it is thus prosperity he confers on him (the Sacrificer), and neither fiery spirit, nor energy, nor cattle, nor prosperity pass away from him. 8. But even as some of the offering-material may get spilled before it is offered, so (part of) the victim is here spilled in that the hair of it when wetted comes off. When they (the wives) weave pearls (into the mane and tail) they gather up its hair. They are made of gold: the significance of this has been explained. A hundred and one pearls they weave into (the hair of) each part*; for man has a life of a hundred (years), and his own self (or body) is the one hundred and first: in vital power, in the self, he establishes himself. They weave them in (each) with (one of) the (sacred utterings) relating to Pragapati, ‘BO! bhuvad#! svar (earth, air, 1 That is, a former favourite, but now neglected ; or, according to others, one who has borne no son. . * The fourth and lowest wife of the King the Palagali (cf. XIII, 4, 1, 8; 5, 2,8), though present at the sacrifice, does not take part in this ceremony, probably on account of her low-caste origin, as the daughter of a messenger, or courier. 5 Viz. either the mane on both sides, and the tail, or the hair of the head, the neck (mane) and the tail; each of the ladies apparently taking one of these parts. 314 SATAPATHA-BRAHMANA, heaven)!’ for the horse is sacred to Pragdpati: with its own deity he thus supplies it. With, ‘Parched grain, or parched groats ?—in grainfood and in food from the cow’—he takes down the remaining food? (from the cart) for the horse: he thereby makes the (king’s) people eaters of food (prosperous) ;—‘eat ye, gods, this food! eat thou, Pragdpati, this food!’ he thereby supplies the people with food. 9. Verily, fiery spirit and spiritual lustre pass away from him who performs the Asvamedha. The Hotz and the Brahman engage in a Brahmodya® (theological discussion); for the Hotrz relates to Agni, and the Brahman (priest) to Brzhaspati, Brzhaspati being the Brahman (n.): flery spirit? and spiritual lustre he thus bestows together on him. With the (central) sacrificial stake between them, they discourse together; for the stake is the Sacrificer*: he thus encompasses the Sacrificer on both sides with fiery spirit and spiritual lustre. 10. [The Brahman asks, Vag. S. XXIII, 9,] ‘Who is it that walketh singly ?’—it is yonder sun, doubtless, that walks singly 5, and he is spiritual ? Viz. the material left over after what was taken for the Annahomas, XIII, 2, 1, 1 seqq.
210. [The Brahman asks, Vag. S. XXIII, 9,] ‘Who is it that walketh singly ?’—it is yonder sun, doubtless, that walks singly 5, and he is spiritual ? Viz. the material left over after what was taken for the Annahomas, XIII, 2, 1, 1 seqq. * For a similar discussion between the four priests, prior to the offering of the omenta, see XIII, 5, 2, 11 seq. * «Tegas’ is pre-eminently the quality assigned to Agni. “ It must be remembered that the sacrificial horse here represented by the stake is identified with both Pragapati and the Sacrificer. * The actual replies to the questions in Vag. S. XXIII, 9 and 11, are contained in the corresponding verses ten and twelve; being given here in an expository way, with certain variations and XI KANDA, 2 ADHYAYA, 6 BRAHMANA, 16, 315 lustre: spiritual lustre the two (priests) thus bestow on him. 11. ‘Who is it that is born again?’—it is the moon, doubtless, that is born again (and again) : vitality they thus bestow on him. ° 12, ‘What is the remedy for cold?’—the remedy for cold, doubtless, is Agni (fire): fiery spirit they thus bestow on him. 13. ‘And what is the great vessel ?’—the great vessel, doubtless, is this (terrestrial) world: on this earth he thus establishes himself. 14. [The Hotr¢ asks the Brahman, Vag. S. XXIII, 11,]‘What was the first conception?’ —the first conception, doubtless, was the sky, rain: the sky, rain, he thus secures for himself. 15. ‘Who was the great bird!?’—the great bird, doubtless, was the horse: vital power he thus secures for himself. 16. ‘Who was the smooth one ?’—the smooth one (pilippil4), doubtless, was beauty (sri *) : beauty he thus secures for himself. occasional explanatory words (such as ‘vrish4, rain,in paragraph 14). The answers to the first four questions are supposed to be given by the Hotrz, and the last four by the Brahman. * This is the meaning assigned here to ‘ vayas’ by Mahidhara ; but the other meaning of ‘vayas,’ viz. ‘ youthful vigour, or age, (generally),’ would seem to suit much better, or at least to be implied. And Harisvimin accordingly takes it in the sense of ‘vardhakam’ (old age, or long life). Mahfdhara, moreover, identifies the horse with the horse-sacrifice, which, in the shape of a bird, carries the Sacrificer up to heaven. On this notion cp. part iv, introduction, pp. xxi-xxii. * Instead of ‘srif,’ the answer given to this question in Vag. S. XXIII, 12 was ‘aviA’ which would either mean ‘ the gentle, kindly one,’ or ‘the sheep (f.),’ but which Mahidhara (in the former sense) 316 SATAPATHA-BRAHMAMNA. 17. ‘Who was the tawny one?’—the two tawny ones, doubtless, are the day and the night': in the day and night he thus establishes himself. SeEventH BRAHMAWA.
317. ‘Who was the tawny one?’—the two tawny ones, doubtless, are the day and the night': in the day and night he thus establishes himself. SeEventH BRAHMAWA. 1. When the victims have been bound (to the stakes), the Adhvaryu takes the sprinkling-water in order to sprinkle the horse. Whilst the Sacrificer holds on to him behind, he (in sprinkling the horse) runs rapidly through the formula used at the Somasacrifice 2, and then commences the one for the Asvamedha. 2. [V4g. S. XXIII, 13,] ‘May V4yu favour thee with cooked kinds of food*,—VaAyu (the wind) indeed cooks it*;—‘the dark-necked one with he-goats,—the dark-necked one, doubtless, takes as (an epithet of) the earth which he also takes ‘ sri’ to mean in the above passage of the Brahmana; whilst to the dmaf Acydpevov ‘pilippilé’ he assigns the meaning ‘ slippery’ (Aikkava) as applying to the earth after rain (? deriving it from the root ‘lip,’ to smear, anoint). Harisv4min, on the other hand, takes ‘ pilippila’ to be an onomatopoetic word, in the sense of ‘ (glossy), beautiful, shining’ :— ripanukaramasabdosyam bahurfpavila (? bahurfpAnvita) uddyotavatt ; and he adds :—srimfmtratud (? srfr mantre tu) aviA pippaloktau (?) s4 tu srir eveti brahmave vivrrtam, katham, iyam va avik prithivf, s4 4a srth, srir va iyam iti vakanat. Cf. VI, 1, 2, 33. 1 Here the original text in Vag. S. XXIII, 12, has simply ‘ the pisangila was the night.’ Mahfdhara explains ‘ pisangila’ by ‘ pisamgila,’ ‘ beauty-devouring,’ inasmuch as the night swallows, or conceals, all beauty (or form). Neither this nor the other explanation (=pisanga, ruddy-brown) suits the day ; but Harisvamin, who does not explain the name, remarks that the night here is taken to include the day. Cf. XIII, 5, 2, 18. ? Viz. Vag. S. VI, 9; see III, 7, 4, 4-5. ’ The author seems to take ‘ pagataih’ in the sense of ‘ cooking.’ * Viz. inasmuch as it causes the fire to blaze up, comm. XIII KANDA, 2 ADHYAYA, 7 BRAHMANA, 7. 317 is Agni (the fire); and the fire indeed cooks it (the horse) together with the he-goats. 3. ‘The Nyagrodha with cups,—for when the gods were performing sacrifice, they tilted over those Soma-cups, and, turned downwards, they took root, whence the Nyagrodhas (ficus indica), when turned downwards (nyaé), take root (roha’). 4. ‘The cotton-tree with growth,’—he confers growth on the cotton-tree (salmalia malabarica), whence the cotton-tree grows largest amongst trees *. 5. ‘This male, fit for the chariot,—he supplies the chariot with a horse, whence the horse draws nothing else than a chariot. 6. ‘Hath come hither on his four feet,— therefore the horse, when standing, stands on three feet, but, when harnessed, it pulls with all its feet at one and the same time. 7. ‘May the spotless Brahman protect us!’ —the spotless? Brahman (m.), doubtless, is the moon:
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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