Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
16. ‘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: 1 Or, whence the Nyagrodhas grow downwards. This refers to the habit of the Indian fig-tree, of sending down from the branches numerous slender roots which afterwards become fresh stems. Cp. the corresponding legend in Ait. Br. VII, 30, told there by way of explaining why Kshatriyas, being forbidden to drink Soma, should drink the juice extracted from the descending roots of the Indian fig-tree. Another reason why the Indian fig-tree (also called ‘vaéa’) is here connected with the priests’ Soma-cups (4amasa), is that this is one of the kinds of wood used in making those cups (cf. KAty. I, 3, 36 comm.) * According to Stewart and Brandis, Forest Flora, p. 31, the cotton-tree (or silk-cotton tree) is a very large tree of rapid growth, attaining a height of 1g0 ft., and a girth of 4o ft. ® Lit. ‘the non-black Brahman,’ explained as one who has no black spots; though it is difficult to see why the moon should be favoured with this epithet. 318 SATAPATHA-BRAHMANA. to the moon he thus commits it;— Reverence to Agni!’—to Agni he thus makes reverence. 8. [V4ag. S. XXIII, 14,] ‘Trimmed up is the car with the cord,—with cord one indeed completes the car’, whence a car, when enveloped (with cords’), is very handsome. 9. ‘Trimmed up is the steed with the rein, —with the rein one indeed completes the horse, whence the horse, when curbed by the rein, looks most beautiful, 10. ‘Trimmed up in the waters was the water-born,—the horse, indeed, has sprung from the womb of the waters*: with its own (mother’s) womb he thus supplies it;—‘ Brahman (m.), with Soma for his leader,—he thus makes it go to heaven with Soma for its leader. 11, (Vag. S. XXIII, 15,] ‘Thyself, fit out thy body, O racer,—‘' Take thyself the form which thou wishest, he thereby says to him ;—‘make offering thyself;—sovereign rule (independence) he thereby confers on it ;—‘ rejoice thou thyself,’ —‘ enjoy (rule) thou thyself the world as far as thou wishest, he thereby says to him;—‘thy glory is not to be equalled by any one!’—with glory he thereby endows the horse. . 12, [Vag. S. XXIII, 164] ‘Thou shalt not die 1 In Indian vehicles the different parts are held together by cords. For a drawing see Sir H. M. Elliot, The Races of the N.W. Provinces of India, II, p. 342. The word for ‘cord’ and ‘rein’ is the same in Sanskrit. % Paryutah=parivesh/ito raggubhiZ, comm.; hardly ‘hung all round (with ornaments),’ as the St. Petersb. Dict. takes it. 3 See V, 1, 4,5; VI, 1,1, 11. ‘ The first two padas of this verse form the first half-verse of Rig-veda S. 1, 162, 21. x11 KANDA, 2 ADHYAYA, 7 BRAHMANA, 14. 319
2% Paryutah=parivesh/ito raggubhiZ, comm.; hardly ‘hung all round (with ornaments),’ as the St. Petersb. Dict. takes it. 3 See V, 1, 4,5; VI, 1,1, 11. ‘ The first two padas of this verse form the first half-verse of Rig-veda S. 1, 162, 21. x11 KANDA, 2 ADHYAYA, 7 BRAHMANA, 14. 319 here, neither suffer harm,—he thereby cheers it;—‘on easy paths thou goest to the gods,— he thereby shows him the paths leading to the gods ;—‘ where dwell the pious, whither they have gone,—he thereby makes it one who shares the same world with the pious ;—‘thither the god Savitvz shall lead thee,—it is, indeed, Savitrz that leads him to the heavenly world—Whilst whispering! ‘I sprinkle thee, acceptable unto Pragapati, he then holds (the sprinkling water) under (its mouth). 13. [Vag. S. XXIII, 17,] ‘Agni was an animal; they sacrificed him, and he gained that world wherein Agni (ruleth): that shall be thy world, that thou shalt gain—drink thou this water!’'—‘As great as Agni’s conquest was, as great as is his world, as great as is his lordship, so great shall be thy conquest, so great thy world, ‘So great thy lordship,’ this is what he thereby says to him. 14. ‘Vayu was an animal; they sacrificed him, and he gained that world wherein Vayu (ruleth): that shall be thy world, that thou shalt gain—drink thou this water!’—‘ As great as V4yu’s conquest was, as great as is his world, as great as is his lordship, so great shall be thy conquest, so great thy world, so great thy lordship,’ this is what he thereby says to him. 1 Cp. I, 4, 5,12: ‘Hence whatever at the sacrifice is performed for Prag&pati, that is performed in a low voice (under the breath) ; for speech would not act as oblation-bearer for Pragpati.’ Pragapati, as representing generation, is often spoken of as ‘undefined ’ or ‘ unexpressed (secret)’; and so is what is muttered in a low voice, 320 SATAPATHA-BRAHMANA, 15. ‘Sdrya was an animal; they sacrificed him, and he gained that world wherein Sarya (ruleth): that shall be thy world, that thou shalt gain,—drink thou this water!’—‘ As great as Sfrya’s conquest was, as great as is his world, as great as is his lordship, so great shall be thy conquest, so great thy world, so great thy lordship,’ this is what he thereby says to him. Having satisfied the horse, and consecrated again the sprinkling water, he sprinkles the other victims: thereof hereafter. EicHtH BRAHMANA. 1. Now the gods, when going upwards, did not know (the way to) the heavenly world, but the horse knew it: when they go upwards with the horse, it is in order to know (the way to) the heavenly world. ‘A cloth, an upper cloth, and gold,’ this! is what they spread out for the horse?: 1 The ‘iti’ seems superfluous; Harisvamin explains it by ‘etat trayam.’ For a similar use of the particle, see XIII, 2, 2, 1.
3‘A cloth, an upper cloth, and gold,’ this! is what they spread out for the horse?: 1 The ‘iti’ seems superfluous; Harisvamin explains it by ‘etat trayam.’ For a similar use of the particle, see XIII, 2, 2, 1. * That is, they spread them on the ground for the horse to lie upon. Differently St. Petersb. Dict., ‘they spread over the horse; ’ but see Katy. XX, 6, 10 comm.; and Harisvamin :—viso yad antardhanfydlam, adhivaso yad 4&shddandyalam, tak fa vasasa upari staramfyam, tayor upari hiranyam nidheyam, tasmims traye enam adhi upari samg#lapayanti;—and he then remarks that these three objects here do not take the place of the stalk of grass which, in the ordinary animal sacrifice, is thrown on the place where the victim is to be killed and cut up (III, 8, 1,14; KaAty. VI, 5, 15- 16), but that the stalk is likewise put down on this occasion. Similarly the comm. on Katy&yana, where it is stated that the stalk of grass (or straw) is first laid down, and then the others thereon. Indeed, as was the case in regard to the stalk of grass—representing the barhis, or layer of sacrificial grass on the vedi—so here the fourfold underlayer is intended to prevent any part of the sacrificial material (havis)—the victim in this case—from being spilt. ‘ The XIII KANDA, 2 ADHYAYA, 8 BRAHMANA, 3. 321 thereon they quiet (slay) it, as (is done) for no other victim; and thus they separate it from the other victims, 2. When they quiet a victim they kill it. Whilst it is being quieted, he (the Adhvaryu) offers (three) oblations', with (Vag. S. XXIII, 18), ‘To the breath hail! to the off-breathing hail! to the through-breathing hail!’ he thereby lays the vital airs into it, and thus offering is made by him with this victim as a living one’. 3. With, ‘Amba! Ambik4! Amb4lik4*! there is no one to lead me,—he leads up the (four) upper garment (or cloth) must be sufficiently large to allow its being afterwards turned up so as to cover the horse and the queen consort. 1 Prior to these, however, he offers the two ‘ Paripasavya,’ i. e. ‘oblations relating to the victim,—or, perhaps, ‘oblations performed in connection with the carrying of fire round the victim,’ for this last ceremony is performed for all the victims (whereupon the wild beasts placed between the stakes are let loose) before the killing of the horse. See III, 8, 1, 6-16. * For the symbolic import of this, see III, 8, 2, 4.
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.
16. ‘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: 1 Or, whence the Nyagrodhas grow downwards. This refers to the habit of the Indian fig-tree, of sending down from the branches numerous slender roots which afterwards become fresh stems. Cp. the corresponding legend in Ait. Br. VII, 30, told there by way of explaining why Kshatriyas, being forbidden to drink Soma, should drink the juice extracted from the descending roots of the Indian fig-tree. Another reason why the Indian fig-tree (also called ‘vaéa’) is here connected with the priests’ Soma-cups (4amasa), is that this is one of the kinds of wood used in making those cups (cf. KAty. I, 3, 36 comm.) * According to Stewart and Brandis, Forest Flora, p. 31, the cotton-tree (or silk-cotton tree) is a very large tree of rapid growth, attaining a height of 1g0 ft., and a girth of 4o ft. ® Lit. ‘the non-black Brahman,’ explained as one who has no black spots; though it is difficult to see why the moon should be favoured with this epithet. 318 SATAPATHA-BRAHMANA. to the moon he thus commits it;— Reverence to Agni!’—to Agni he thus makes reverence. 8. [V4ag. S. XXIII, 14,] ‘Trimmed up is the car with the cord,—with cord one indeed completes the car’, whence a car, when enveloped (with cords’), is very handsome. 9. ‘Trimmed up is the steed with the rein, —with the rein one indeed completes the horse, whence the horse, when curbed by the rein, looks most beautiful, 10. ‘Trimmed up in the waters was the water-born,—the horse, indeed, has sprung from the womb of the waters*: with its own (mother’s) womb he thus supplies it;—‘ Brahman (m.), with Soma for his leader,—he thus makes it go to heaven with Soma for its leader. 11, (Vag. S. XXIII, 15,] ‘Thyself, fit out thy body, O racer,—‘' Take thyself the form which thou wishest, he thereby says to him ;—‘make offering thyself;—sovereign rule (independence) he thereby confers on it ;—‘ rejoice thou thyself,’ —‘ enjoy (rule) thou thyself the world as far as thou wishest, he thereby says to him;—‘thy glory is not to be equalled by any one!’—with glory he thereby endows the horse. . 12, [Vag. S. XXIII, 164] ‘Thou shalt not die 1 In Indian vehicles the different parts are held together by cords. For a drawing see Sir H. M. Elliot, The Races of the N.W. Provinces of India, II, p. 342. The word for ‘cord’ and ‘rein’ is the same in Sanskrit. % Paryutah=parivesh/ito raggubhiZ, comm.; hardly ‘hung all round (with ornaments),’ as the St. Petersb. Dict. takes it. 3 See V, 1, 4,5; VI, 1,1, 11. ‘ The first two padas of this verse form the first half-verse of Rig-veda S. 1, 162, 21. x11 KANDA, 2 ADHYAYA, 7 BRAHMANA, 14. 319
2% Paryutah=parivesh/ito raggubhiZ, comm.; hardly ‘hung all round (with ornaments),’ as the St. Petersb. Dict. takes it. 3 See V, 1, 4,5; VI, 1,1, 11. ‘ The first two padas of this verse form the first half-verse of Rig-veda S. 1, 162, 21. x11 KANDA, 2 ADHYAYA, 7 BRAHMANA, 14. 319 here, neither suffer harm,—he thereby cheers it;—‘on easy paths thou goest to the gods,— he thereby shows him the paths leading to the gods ;—‘ where dwell the pious, whither they have gone,—he thereby makes it one who shares the same world with the pious ;—‘thither the god Savitvz shall lead thee,—it is, indeed, Savitrz that leads him to the heavenly world—Whilst whispering! ‘I sprinkle thee, acceptable unto Pragapati, he then holds (the sprinkling water) under (its mouth). 13. [Vag. S. XXIII, 17,] ‘Agni was an animal; they sacrificed him, and he gained that world wherein Agni (ruleth): that shall be thy world, that thou shalt gain—drink thou this water!’'—‘As great as Agni’s conquest was, as great as is his world, as great as is his lordship, so great shall be thy conquest, so great thy world, ‘So great thy lordship,’ this is what he thereby says to him. 14. ‘Vayu was an animal; they sacrificed him, and he gained that world wherein Vayu (ruleth): that shall be thy world, that thou shalt gain—drink thou this water!’—‘ As great as V4yu’s conquest was, as great as is his world, as great as is his lordship, so great shall be thy conquest, so great thy world, so great thy lordship,’ this is what he thereby says to him. 1 Cp. I, 4, 5,12: ‘Hence whatever at the sacrifice is performed for Prag&pati, that is performed in a low voice (under the breath) ; for speech would not act as oblation-bearer for Pragpati.’ Pragapati, as representing generation, is often spoken of as ‘undefined ’ or ‘ unexpressed (secret)’; and so is what is muttered in a low voice, 320 SATAPATHA-BRAHMANA, 15. ‘Sdrya was an animal; they sacrificed him, and he gained that world wherein Sarya (ruleth): that shall be thy world, that thou shalt gain,—drink thou this water!’—‘ As great as Sfrya’s conquest was, as great as is his world, as great as is his lordship, so great shall be thy conquest, so great thy world, so great thy lordship,’ this is what he thereby says to him. Having satisfied the horse, and consecrated again the sprinkling water, he sprinkles the other victims: thereof hereafter. EicHtH BRAHMANA. 1. Now the gods, when going upwards, did not know (the way to) the heavenly world, but the horse knew it: when they go upwards with the horse, it is in order to know (the way to) the heavenly world. ‘A cloth, an upper cloth, and gold,’ this! is what they spread out for the horse?: 1 The ‘iti’ seems superfluous; Harisvamin explains it by ‘etat trayam.’ For a similar use of the particle, see XIII, 2, 2, 1.
3‘A cloth, an upper cloth, and gold,’ this! is what they spread out for the horse?: 1 The ‘iti’ seems superfluous; Harisvamin explains it by ‘etat trayam.’ For a similar use of the particle, see XIII, 2, 2, 1. * That is, they spread them on the ground for the horse to lie upon. Differently St. Petersb. Dict., ‘they spread over the horse; ’ but see Katy. XX, 6, 10 comm.; and Harisvamin :—viso yad antardhanfydlam, adhivaso yad 4&shddandyalam, tak fa vasasa upari staramfyam, tayor upari hiranyam nidheyam, tasmims traye enam adhi upari samg#lapayanti;—and he then remarks that these three objects here do not take the place of the stalk of grass which, in the ordinary animal sacrifice, is thrown on the place where the victim is to be killed and cut up (III, 8, 1,14; KaAty. VI, 5, 15- 16), but that the stalk is likewise put down on this occasion. Similarly the comm. on Katy&yana, where it is stated that the stalk of grass (or straw) is first laid down, and then the others thereon. Indeed, as was the case in regard to the stalk of grass—representing the barhis, or layer of sacrificial grass on the vedi—so here the fourfold underlayer is intended to prevent any part of the sacrificial material (havis)—the victim in this case—from being spilt. ‘ The XIII KANDA, 2 ADHYAYA, 8 BRAHMANA, 3. 321 thereon they quiet (slay) it, as (is done) for no other victim; and thus they separate it from the other victims, 2. When they quiet a victim they kill it. Whilst it is being quieted, he (the Adhvaryu) offers (three) oblations', with (Vag. S. XXIII, 18), ‘To the breath hail! to the off-breathing hail! to the through-breathing hail!’ he thereby lays the vital airs into it, and thus offering is made by him with this victim as a living one’. 3. With, ‘Amba! Ambik4! Amb4lik4*! there is no one to lead me,—he leads up the (four) upper garment (or cloth) must be sufficiently large to allow its being afterwards turned up so as to cover the horse and the queen consort. 1 Prior to these, however, he offers the two ‘ Paripasavya,’ i. e. ‘oblations relating to the victim,—or, perhaps, ‘oblations performed in connection with the carrying of fire round the victim,’ for this last ceremony is performed for all the victims (whereupon the wild beasts placed between the stakes are let loose) before the killing of the horse. See III, 8, 1, 6-16. * For the symbolic import of this, see III, 8, 2, 4.
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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