Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
14. ‘And may the centre of her body prosper, —the centre of royal power, doubtless, is glory: glory (prosperity), food, he thus lays into the very centre of royal power (or, the kingdom). 5. ‘As one winnowing in the cool breeze, — the cool of royal power, doubtless, is security of ! The colloquy between the men and women, referred to in paragraphs 1-8, would seem to go on simultaneously. The verse addressed by the Hotr? to the king’s discarded wife, Vag. S. XXIII, 28, is omitted by the Brahmama, as are also the verses spoken in teply by the women (with their attendants), and closely resembling those of the men in tone and wording. According to some authorities it is the attendant women alone who reply, not the king’s wives. KAty. XX, 6, 20. * Mahfdhara takes the objective pronoun to refer to the Vavat&, whilst Harisvamin, on the other hand, supplies some such word as ‘sifikim,’ XIII KANDA, 2 ADHYAYA, 9 BRAHMANA, 8, 325 possession: security of possession he procures for him. 6. [The Adhvaryu addresses one of the attendant maids, Vag. S. XXIII, 22,] ‘That little bird’— the little bird, doubtless, is the people (or clan),— ‘which bustles with (the sound) “ahalak,” ’—for the people, indeed, bustle for (the behoof of) royal power,—‘thrusts the “pasas” into the cleft, and the “dharak&” devours it,—the cleft, doubtless, is the people, and the ‘ pasas’ is royal power; and royal power, indeed, presses hard on the people ; whence the wielder of royal power is apt to strike down people. 7. [The Brahman addresses the queen consort, Vag. S. XXIII, 24,) ‘Thy mother and father, — the mother, doubtless, is this (earth), and the father yonder (sky): by means of these two he causes him to go to heaven;—‘mount to the top of the tree,—the top of royal power, doubtless, is glory : the top of royal power, glory, he thus causes him - to attain ;—‘saying, “I pass along,” thy father passed his fist to and fro in the cleft,—the cleft, doubtless, is the people; and the fist is royal power; and royal power, indeed, presses hard on the people; whence he who wields royal power is apt to strike down people’. 8. [The chamberlain addresses the king’s fourth wife, Vag. S. XXIII, 30,]‘When the deer eats the corn,—the grain (growing in the field), doubtless, is the people, and the deer is royal power: he ’ The Mahishi: Thy mother and father are playing on the top of the tree like thy mouth when thou wilt talk: do not talk so much, Brahman ! 326 SATAPATHA-BRAHMANA. thus makes the people to be food for the royal power, whence the wielder of royal power feeds on the people;—‘it thinks not of the fat cattle,—whence the king does not rear cattle ;— ‘when the Sidra woman is the Arya’s mistress, he seeks not riches that he may thrive',—hence he does not anoint the son of a Vaisya woman.
29. But, indeed, the vital airs pass from those who speak impure speech at the sacrifice. [The queen consort having been made to rise by her attendants, the priests and chamberlain say, Vag. S. X XIII, 32, hkig-v. S. IV, 39, 6,]‘ The praises of Dadhikravan have I sung, (the victorious, powerful horse: may he make fragrant our mouths, and prolong our lives!),—thus they finally utter a verse containing the word ‘fragrant’: it is (their own) speech they purify?, and the vital airs do not pass from them. Tentuo BrAHMANA. 1. When they prepare the knife-paths, the Sacrificer makes for himself that passage across, a bridge, for the attainment of the heavenly world. 2. They prepare them by means of needles; the needles, doubtless, are the people * (clans), and the Asvamedha is the royal power: they thus supply him with people and royal power combined. They are made of gold: the meaning of this has been explained. * Mahidhara interprets,—then he (her husband), the S@dra, does not wish for wealth, but is unhappy. * That is to say, they make amends for any breaches of decorum committed in the preceding colloquy. ° Viz. because of the large number and the small size (insignificance) of the needles, or wires, (and the common people), comm. XIII KANDA, 2 ADHYAYA, II BRAHMANA, 2. 327 3. Three kinds of needles are (used), copper ones, silver ones, and gold ones ;—those of copper, doubtless, are the (principal) regions (of the compass), those of silver the intermediate ones, and those of gold the upper ones: it is by means of these (regions) they render it fit and proper. By way of horizontal and vertical (stitches ') they are manyformed, whence the regions are many-formed ; and they are of distinct form, whence the regions are of distinct form. ELeveNTH BRAHMANA. 1. Pragdpati desired, ‘Would that I were great, and more numerous!’ He perceived those two Mahiman (greatness) cups of Soma at the Asvamedha; he offered them; and thereby, indeed, became great and more numerous: hence whosoever should desire to become great, and more numerous, let him offer up those two Mahiman cups of Soma at the Asvamedha; and he indeed becomes great and more numerous. 2. He offers them on both sides (before and after) the omentum ;—the Asvamedha, doubtless, is the Sacrificer, and that Mahiman (cup) is the king: it is with royal dignity he thus encompasses him on both sides. Some gods have the svaha-call (‘hail’) in front, and the other gods have the sv4ha-call behind ?: it is them he thus gratifies. With ‘ Hail ' It is doubtful what word, if any, has to be supplied here,—perhaps it means, by way of their being (in sewing) horizontal and vertical. The commentary is silent on this passage. * The formula uttered whilst the first Mabhiman cup is offered runs thus (Vag. S. XXIII, 2): ‘ What greatness of thine there hath 328 SATAPATHA-BRAHMANA.
3The commentary is silent on this passage. * The formula uttered whilst the first Mabhiman cup is offered runs thus (Vag. S. XXIII, 2): ‘ What greatness of thine there hath 328 SATAPATHA-BRAHMANA. to the gods!’ and ‘To the gods hail!’ he makes offering by means of the king (Soma) on both sides of the omentum: he thereby gratifies those gods who are in this world, and those who are in the other, and thus gratified, both these kinds of gods lead him to the heavenly world. Tuirp ApnuyAya. First BrAHMANA. 1. PragApati’s eye swelled; it fell out: thence the horse was produced; and inasmuch as it swelled (asvayat), that is the origin and nature of the horse (asva). By means of the Asvamedha the gods restored it to its place; and verily he who performs the Asvamedha makes Pragdpati complete, and he (himself) becomes complete; and this, indeed, is the atonement for everything, the remedy for everything. Thereby the gods redeem all sin, yea, even the slaying of a Brahman? they thereby redeem; and he who performs the Asvamedha redeems all sin, he redeems the slaying of a Brahman. 2. It was the left eye of Pragdpati that swelled: hence they cut off the (meat) portions from the left been in the day and the year; what greatness of thine there hath been in the wind and the air; what greatness of thine there hath been in the heavens and the sun, to that greatness of thine, to Prag4pati, hail, to the gods!’ whilst that of the second Mahiman cup runs thus (XXIII, 4): ‘What greatness of thine there hath been in the night and the year; what greatness of thine there hath been in the earth and the fire; what greatness of thine there hath been in the Nakshatras (lunar asterisms) and the moon, to that greatness of thine, to Prag&pati, to the gods, hail!’ cf. XIII, 5» 2, 235 3, 7- XIII KANDA, 3 ADHYAYA, I BRAHMANA, 4. 329 side of the horse, and from the right side of other victims. 3. There is'a rattan mat, for the horse was produced from the womb of the waters, and the rattan springs from the water: he thus brings it in connection with its own (maternal) womb. 4. The Katush/oma’ is the form of chanting (on
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.
14. ‘And may the centre of her body prosper, —the centre of royal power, doubtless, is glory: glory (prosperity), food, he thus lays into the very centre of royal power (or, the kingdom). 5. ‘As one winnowing in the cool breeze, — the cool of royal power, doubtless, is security of ! The colloquy between the men and women, referred to in paragraphs 1-8, would seem to go on simultaneously. The verse addressed by the Hotr? to the king’s discarded wife, Vag. S. XXIII, 28, is omitted by the Brahmama, as are also the verses spoken in teply by the women (with their attendants), and closely resembling those of the men in tone and wording. According to some authorities it is the attendant women alone who reply, not the king’s wives. KAty. XX, 6, 20. * Mahfdhara takes the objective pronoun to refer to the Vavat&, whilst Harisvamin, on the other hand, supplies some such word as ‘sifikim,’ XIII KANDA, 2 ADHYAYA, 9 BRAHMANA, 8, 325 possession: security of possession he procures for him. 6. [The Adhvaryu addresses one of the attendant maids, Vag. S. XXIII, 22,] ‘That little bird’— the little bird, doubtless, is the people (or clan),— ‘which bustles with (the sound) “ahalak,” ’—for the people, indeed, bustle for (the behoof of) royal power,—‘thrusts the “pasas” into the cleft, and the “dharak&” devours it,—the cleft, doubtless, is the people, and the ‘ pasas’ is royal power; and royal power, indeed, presses hard on the people ; whence the wielder of royal power is apt to strike down people. 7. [The Brahman addresses the queen consort, Vag. S. XXIII, 24,) ‘Thy mother and father, — the mother, doubtless, is this (earth), and the father yonder (sky): by means of these two he causes him to go to heaven;—‘mount to the top of the tree,—the top of royal power, doubtless, is glory : the top of royal power, glory, he thus causes him - to attain ;—‘saying, “I pass along,” thy father passed his fist to and fro in the cleft,—the cleft, doubtless, is the people; and the fist is royal power; and royal power, indeed, presses hard on the people; whence he who wields royal power is apt to strike down people’. 8. [The chamberlain addresses the king’s fourth wife, Vag. S. XXIII, 30,]‘When the deer eats the corn,—the grain (growing in the field), doubtless, is the people, and the deer is royal power: he ’ The Mahishi: Thy mother and father are playing on the top of the tree like thy mouth when thou wilt talk: do not talk so much, Brahman ! 326 SATAPATHA-BRAHMANA. thus makes the people to be food for the royal power, whence the wielder of royal power feeds on the people;—‘it thinks not of the fat cattle,—whence the king does not rear cattle ;— ‘when the Sidra woman is the Arya’s mistress, he seeks not riches that he may thrive',—hence he does not anoint the son of a Vaisya woman.
29. But, indeed, the vital airs pass from those who speak impure speech at the sacrifice. [The queen consort having been made to rise by her attendants, the priests and chamberlain say, Vag. S. X XIII, 32, hkig-v. S. IV, 39, 6,]‘ The praises of Dadhikravan have I sung, (the victorious, powerful horse: may he make fragrant our mouths, and prolong our lives!),—thus they finally utter a verse containing the word ‘fragrant’: it is (their own) speech they purify?, and the vital airs do not pass from them. Tentuo BrAHMANA. 1. When they prepare the knife-paths, the Sacrificer makes for himself that passage across, a bridge, for the attainment of the heavenly world. 2. They prepare them by means of needles; the needles, doubtless, are the people * (clans), and the Asvamedha is the royal power: they thus supply him with people and royal power combined. They are made of gold: the meaning of this has been explained. * Mahidhara interprets,—then he (her husband), the S@dra, does not wish for wealth, but is unhappy. * That is to say, they make amends for any breaches of decorum committed in the preceding colloquy. ° Viz. because of the large number and the small size (insignificance) of the needles, or wires, (and the common people), comm. XIII KANDA, 2 ADHYAYA, II BRAHMANA, 2. 327 3. Three kinds of needles are (used), copper ones, silver ones, and gold ones ;—those of copper, doubtless, are the (principal) regions (of the compass), those of silver the intermediate ones, and those of gold the upper ones: it is by means of these (regions) they render it fit and proper. By way of horizontal and vertical (stitches ') they are manyformed, whence the regions are many-formed ; and they are of distinct form, whence the regions are of distinct form. ELeveNTH BRAHMANA. 1. Pragdpati desired, ‘Would that I were great, and more numerous!’ He perceived those two Mahiman (greatness) cups of Soma at the Asvamedha; he offered them; and thereby, indeed, became great and more numerous: hence whosoever should desire to become great, and more numerous, let him offer up those two Mahiman cups of Soma at the Asvamedha; and he indeed becomes great and more numerous. 2. He offers them on both sides (before and after) the omentum ;—the Asvamedha, doubtless, is the Sacrificer, and that Mahiman (cup) is the king: it is with royal dignity he thus encompasses him on both sides. Some gods have the svaha-call (‘hail’) in front, and the other gods have the sv4ha-call behind ?: it is them he thus gratifies. With ‘ Hail ' It is doubtful what word, if any, has to be supplied here,—perhaps it means, by way of their being (in sewing) horizontal and vertical. The commentary is silent on this passage. * The formula uttered whilst the first Mabhiman cup is offered runs thus (Vag. S. XXIII, 2): ‘ What greatness of thine there hath 328 SATAPATHA-BRAHMANA.
3The commentary is silent on this passage. * The formula uttered whilst the first Mabhiman cup is offered runs thus (Vag. S. XXIII, 2): ‘ What greatness of thine there hath 328 SATAPATHA-BRAHMANA. to the gods!’ and ‘To the gods hail!’ he makes offering by means of the king (Soma) on both sides of the omentum: he thereby gratifies those gods who are in this world, and those who are in the other, and thus gratified, both these kinds of gods lead him to the heavenly world. Tuirp ApnuyAya. First BrAHMANA. 1. PragApati’s eye swelled; it fell out: thence the horse was produced; and inasmuch as it swelled (asvayat), that is the origin and nature of the horse (asva). By means of the Asvamedha the gods restored it to its place; and verily he who performs the Asvamedha makes Pragdpati complete, and he (himself) becomes complete; and this, indeed, is the atonement for everything, the remedy for everything. Thereby the gods redeem all sin, yea, even the slaying of a Brahman? they thereby redeem; and he who performs the Asvamedha redeems all sin, he redeems the slaying of a Brahman. 2. It was the left eye of Pragdpati that swelled: hence they cut off the (meat) portions from the left been in the day and the year; what greatness of thine there hath been in the wind and the air; what greatness of thine there hath been in the heavens and the sun, to that greatness of thine, to Prag4pati, hail, to the gods!’ whilst that of the second Mahiman cup runs thus (XXIII, 4): ‘What greatness of thine there hath been in the night and the year; what greatness of thine there hath been in the earth and the fire; what greatness of thine there hath been in the Nakshatras (lunar asterisms) and the moon, to that greatness of thine, to Prag&pati, to the gods, hail!’ cf. XIII, 5» 2, 235 3, 7- XIII KANDA, 3 ADHYAYA, I BRAHMANA, 4. 329 side of the horse, and from the right side of other victims. 3. There is'a rattan mat, for the horse was produced from the womb of the waters, and the rattan springs from the water: he thus brings it in connection with its own (maternal) womb. 4. The Katush/oma’ is the form of chanting (on
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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