Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
14. The Vamadevya is the Maitravaruza’s SAman'; for the Vamadevya is Pragapati, and the horse is of Pragdpati’s nature: he thus supplies it with its own deity. 5. The Parthurasma is the Brahma-siman?; for the horse is restrained by means of reins® (rasmi), but when unrestrained, unchecked, and unsteadied, it would be liable to go to the furthest distance: thus when the Parthurasma is the Brahma-s4man, it is for the safe keeping of the horse. 6. The Samkviti* is the A#savaka’s SAman ;— 1 That is, the hymn-tune of the second Prishéha-stotra chanted for the Maitravarua (who responds thereto by the recitation of the second Nishkevalya-sastra): the Mah&-Vamadevya on the text ‘kay nas 4itra bhuvat’ (S. V. II, 32-34; figured for chanting in Bibl. Ind. ed. III, p. 89) is ordinarily used for this stotra both in the Agnish/oma, and in the Ukthya, form of sacrifice. ® That is, the tune of the third, or Brahman&khamsin’s, Prishthastotra. For the simans commonly used for this stotra see part ii, P- 434, note 1. The Parthurasma-siman may be chanted on either of the texts Sfmav. II, 352-4 (figured ed. Bibl. Ind. vol. V, p. 395) or II, 355-7 (figured vol. V, p. 483). Itis the latter text which is to be used on the present occasion. On the legendary origin of this siman (which is said to represent ‘strength,’ and therefore to be appropriate to a RAganya) see TAndya-Br. XIII, 4, 17. * Or, is fastened by means of a rope. ‘ The Samkriti-saman is used with the texts S&mav. II, 663-4 (figured ed. Bibl. Ind. V, p. 407), II, 669-70 (ib. p. 482, wrongly 334 SATAPATHA-BRAHMANA, that Asvamedha, indeed, is, as it were, a disused sacrifice, for what is performed thereof, and what is not!? When the Samkriti is the A&savaka’s Saman, it is for (bringing about) the completeness of the horse (sacrifice). The last day is an Atiratra with all the (six) Stomas, in order to his (the Sacrificer’s) obtaining everything, for an Atiratra with all the Stomas is everything, and the Asvamedha is everything. 7. The fire-altar is the twenty-one-fold one ?%, the Stoma the twenty-one-fold one, and there are twentyone sacrificial stakes; even as bulls or stallions * would clash together, so do these Stomas‘, the called Samgati), and II, 679-81 (ib. p. 515). It is probably the second of these texts that is to be used here, as it is also used for the same stotra on the second day of the Garga-triratra.
2p. 515). It is probably the second of these texts that is to be used here, as it is also used for the same stotra on the second day of the Garga-triratra. 1 Cp. the corresponding passage, Taitt. S. V, 4, 12, 3, ‘that Asvamedha, indeed, is a disused sacrifice, for, say they, who knows if the whole of it is performed or not?’ Perhaps, however, ‘ utsanna-yag#a’ rather means ‘a decayed sacrifice,’ i.e. one which has lost (or in the usual performance is apt to lose) some of its original elements ; whence the ‘ Samkriii’ tune is to be used for the purpose of ‘making up’ the lost parts. Part of the commentary in this passage is not clear to me :—ufkaifkalapagramadau siddhasth4ne satrasthito granthatosrthatas 4a yat yagfla utsannayagfa esha yah asvamedhaA’ katham utsanna ity ata dha, kim va hiti, yasya dharm&d pfirvayonau (? pirvayuge) prayugyante teshim kim4it kalau kriyate kimdin na kriyate, tatas ka samkritir akhavakasdma bhavati. * That is, an altar measuring twenty-one man’s lengths on each of the four sides of its body. 8 The commentary seems to take both ‘ rsshabha’ and ‘ vrishan’ here in the sense of ‘bulls,’ but cp. Taitt. Br. II, 8, 21, 1, ‘ yathé va asva varshabha v4 vrishanah sam sphureran’—‘ even as if male horses or bulls were to clash together.’ ‘ That is, not only the twenty-one-fold Stoma, but also the other two twenty-one-fold objects, looked upon as Stomas (lit. ‘ means of praise’). XIII KANDA, 3 ADHYAYA, 3 BRAHMANA, 10, 335 twenty-one-versed, run counter to one another: were he to bring them together, the Sacrificer would suffer harm, and his sacrifice would be destroyed. 8. There may, indeed, be a twelvefold altar, and eleven stakes. When the altar is a twelvefold one—twelve months being a year—it is the year, the sacrifice, he obtains. When there are eleven stakes, then that Virag (metre), the Ek4dasint!, is contrived; and that which is its eleventh (stake) is its teat: thereby he milks it. g. As to this they say, ‘ If there were a twelvefold altar, and eleven stakes, it would be as if one were to drive on a cart drawn by one beast.’ There are the twenty-one-fold altar, the twenty-one-fold Stoma, and twenty-one stakes: that is as when one drives with side-horses. 10. That twenty-one-fold one, indeed, is the head of the sacrifice; and, verily, he who knows three heads on the Asvamedha, becomes the head of kings. There are the twenty-one-fold altar, the twenty-one-fold Stoma, and twenty-one stakes: these are the three heads on the Asvamedha; and, verily, he who thus knows them becomes the head of kings, And, indeed, he who knows the three tops on the Asvamedha, becomes the top of kings ;— there are the twenty-one-fold altar, the twenty-onefold Stoma, and twenty-one stakes: these, indeed, are the three tops on the Asvamedha; and, verily, he who thus knows them becomes the top of kings.
3* Viz. the set of eleven (stakes), here represented as a cow; but in order to assimilate it to the Virag, or metre consisting of ten syllables, the eleventh stake is made the teat or udder of the cow, 336 SATAPATHA-BRAHMANA. Fourty BrAHMANA. 1. Verily, the horse is slaughtered for all the deities: were he to make it one belonging to Pragdpati (exclusively), he would deprive the deities who are co-sharers of their share. Having made ghee (to take the part of) portions (of the horse’s body) he makes oblations' to the deities in mentioning them one by one with (Vag. S. XXV, 1-9), ‘The Grass (I gratify) with the teeth, the Lotus with the roots of the hair, ...:’ the deities who are co-sharers he thus supplies with their share. When he has offered the Aranzye sndi#ya (oblations)*, he offers the last oblation to 1 These oblations of ghee, apparently amounting to 132,are made, after the principal flesh-portions have been offered, viz. in the interval between the ghee oblation to Vanaspati (the lord of the forest, or the plant, Soma) and the Svish/akrit oblation, for which see part ii, pp. 208-9 ; each formula, as a rule, containing the name of some divinity, and that of some part of the body of the horse supposed to be represented by the ghee (by four ladlings of which the offering spoon is filled each time). Mahfdhara, apparently in accordance with the Bréhmaza, supplies ‘ prizAmi (I gratify)’ with each (complete) formula which then concludes with ‘ sv&h4 (hail)!’ According to other authorities, however, these formulas are each to be divided into two separate dedicatory formulas :—‘ To the Grass hail! To the Teeth hail!’ &c.—The last of the 132 oblations (with the formula, ‘To Gumbaka, hail !’) is, however, withheld for the present to be offered (or perhaps the formula alone is to be muttered) at the end of the purificatory bath (avabhritha) towards the end of the sacrifice on the third day. * The term ‘aranyesnffya’ (‘to be recited in the forest’) we met before (IX, 3, 1, 24) as applying to the last of seven cakes offered to the Maruts immediately after the installation of Agni (the sacred fire) on the newly-built altar. The formula used for that cake is the so-called Vimukha-verse, Vag.S. XXXIX, 7. This x1 KANDA, 3 ADHYAYA, 4 BRAHMANA, 3. 337 Heaven and Earth; for all the gods are established in heaven and on earth: it is them he thereby gratifies. Now the gods and the Asuras were contending together. 2. They (the gods) spake, ‘We are the Agnayah Svish¢akrztak' of the horse (sacrifice); let us take out for ourselves a special share: therewith we shall overcome the Asuras.’ They took the blood for themselves in order to overcome their rivals: when he offers the blood to the Svish¢akvzts, it is in order to overcome (his own) rivals; and the spiteful rival of him who knows this is undone by himself. 3. The first oblation (of blood) he offers? in the
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. The Vamadevya is the Maitravaruza’s SAman'; for the Vamadevya is Pragapati, and the horse is of Pragdpati’s nature: he thus supplies it with its own deity. 5. The Parthurasma is the Brahma-siman?; for the horse is restrained by means of reins® (rasmi), but when unrestrained, unchecked, and unsteadied, it would be liable to go to the furthest distance: thus when the Parthurasma is the Brahma-s4man, it is for the safe keeping of the horse. 6. The Samkviti* is the A#savaka’s SAman ;— 1 That is, the hymn-tune of the second Prishéha-stotra chanted for the Maitravarua (who responds thereto by the recitation of the second Nishkevalya-sastra): the Mah&-Vamadevya on the text ‘kay nas 4itra bhuvat’ (S. V. II, 32-34; figured for chanting in Bibl. Ind. ed. III, p. 89) is ordinarily used for this stotra both in the Agnish/oma, and in the Ukthya, form of sacrifice. ® That is, the tune of the third, or Brahman&khamsin’s, Prishthastotra. For the simans commonly used for this stotra see part ii, P- 434, note 1. The Parthurasma-siman may be chanted on either of the texts Sfmav. II, 352-4 (figured ed. Bibl. Ind. vol. V, p. 395) or II, 355-7 (figured vol. V, p. 483). Itis the latter text which is to be used on the present occasion. On the legendary origin of this siman (which is said to represent ‘strength,’ and therefore to be appropriate to a RAganya) see TAndya-Br. XIII, 4, 17. * Or, is fastened by means of a rope. ‘ The Samkriti-saman is used with the texts S&mav. II, 663-4 (figured ed. Bibl. Ind. V, p. 407), II, 669-70 (ib. p. 482, wrongly 334 SATAPATHA-BRAHMANA, that Asvamedha, indeed, is, as it were, a disused sacrifice, for what is performed thereof, and what is not!? When the Samkriti is the A&savaka’s Saman, it is for (bringing about) the completeness of the horse (sacrifice). The last day is an Atiratra with all the (six) Stomas, in order to his (the Sacrificer’s) obtaining everything, for an Atiratra with all the Stomas is everything, and the Asvamedha is everything. 7. The fire-altar is the twenty-one-fold one ?%, the Stoma the twenty-one-fold one, and there are twentyone sacrificial stakes; even as bulls or stallions * would clash together, so do these Stomas‘, the called Samgati), and II, 679-81 (ib. p. 515). It is probably the second of these texts that is to be used here, as it is also used for the same stotra on the second day of the Garga-triratra.
2p. 515). It is probably the second of these texts that is to be used here, as it is also used for the same stotra on the second day of the Garga-triratra. 1 Cp. the corresponding passage, Taitt. S. V, 4, 12, 3, ‘that Asvamedha, indeed, is a disused sacrifice, for, say they, who knows if the whole of it is performed or not?’ Perhaps, however, ‘ utsanna-yag#a’ rather means ‘a decayed sacrifice,’ i.e. one which has lost (or in the usual performance is apt to lose) some of its original elements ; whence the ‘ Samkriii’ tune is to be used for the purpose of ‘making up’ the lost parts. Part of the commentary in this passage is not clear to me :—ufkaifkalapagramadau siddhasth4ne satrasthito granthatosrthatas 4a yat yagfla utsannayagfa esha yah asvamedhaA’ katham utsanna ity ata dha, kim va hiti, yasya dharm&d pfirvayonau (? pirvayuge) prayugyante teshim kim4it kalau kriyate kimdin na kriyate, tatas ka samkritir akhavakasdma bhavati. * That is, an altar measuring twenty-one man’s lengths on each of the four sides of its body. 8 The commentary seems to take both ‘ rsshabha’ and ‘ vrishan’ here in the sense of ‘bulls,’ but cp. Taitt. Br. II, 8, 21, 1, ‘ yathé va asva varshabha v4 vrishanah sam sphureran’—‘ even as if male horses or bulls were to clash together.’ ‘ That is, not only the twenty-one-fold Stoma, but also the other two twenty-one-fold objects, looked upon as Stomas (lit. ‘ means of praise’). XIII KANDA, 3 ADHYAYA, 3 BRAHMANA, 10, 335 twenty-one-versed, run counter to one another: were he to bring them together, the Sacrificer would suffer harm, and his sacrifice would be destroyed. 8. There may, indeed, be a twelvefold altar, and eleven stakes. When the altar is a twelvefold one—twelve months being a year—it is the year, the sacrifice, he obtains. When there are eleven stakes, then that Virag (metre), the Ek4dasint!, is contrived; and that which is its eleventh (stake) is its teat: thereby he milks it. g. As to this they say, ‘ If there were a twelvefold altar, and eleven stakes, it would be as if one were to drive on a cart drawn by one beast.’ There are the twenty-one-fold altar, the twenty-one-fold Stoma, and twenty-one stakes: that is as when one drives with side-horses. 10. That twenty-one-fold one, indeed, is the head of the sacrifice; and, verily, he who knows three heads on the Asvamedha, becomes the head of kings. There are the twenty-one-fold altar, the twenty-one-fold Stoma, and twenty-one stakes: these are the three heads on the Asvamedha; and, verily, he who thus knows them becomes the head of kings, And, indeed, he who knows the three tops on the Asvamedha, becomes the top of kings ;— there are the twenty-one-fold altar, the twenty-onefold Stoma, and twenty-one stakes: these, indeed, are the three tops on the Asvamedha; and, verily, he who thus knows them becomes the top of kings.
3* Viz. the set of eleven (stakes), here represented as a cow; but in order to assimilate it to the Virag, or metre consisting of ten syllables, the eleventh stake is made the teat or udder of the cow, 336 SATAPATHA-BRAHMANA. Fourty BrAHMANA. 1. Verily, the horse is slaughtered for all the deities: were he to make it one belonging to Pragdpati (exclusively), he would deprive the deities who are co-sharers of their share. Having made ghee (to take the part of) portions (of the horse’s body) he makes oblations' to the deities in mentioning them one by one with (Vag. S. XXV, 1-9), ‘The Grass (I gratify) with the teeth, the Lotus with the roots of the hair, ...:’ the deities who are co-sharers he thus supplies with their share. When he has offered the Aranzye sndi#ya (oblations)*, he offers the last oblation to 1 These oblations of ghee, apparently amounting to 132,are made, after the principal flesh-portions have been offered, viz. in the interval between the ghee oblation to Vanaspati (the lord of the forest, or the plant, Soma) and the Svish/akrit oblation, for which see part ii, pp. 208-9 ; each formula, as a rule, containing the name of some divinity, and that of some part of the body of the horse supposed to be represented by the ghee (by four ladlings of which the offering spoon is filled each time). Mahfdhara, apparently in accordance with the Bréhmaza, supplies ‘ prizAmi (I gratify)’ with each (complete) formula which then concludes with ‘ sv&h4 (hail)!’ According to other authorities, however, these formulas are each to be divided into two separate dedicatory formulas :—‘ To the Grass hail! To the Teeth hail!’ &c.—The last of the 132 oblations (with the formula, ‘To Gumbaka, hail !’) is, however, withheld for the present to be offered (or perhaps the formula alone is to be muttered) at the end of the purificatory bath (avabhritha) towards the end of the sacrifice on the third day. * The term ‘aranyesnffya’ (‘to be recited in the forest’) we met before (IX, 3, 1, 24) as applying to the last of seven cakes offered to the Maruts immediately after the installation of Agni (the sacred fire) on the newly-built altar. The formula used for that cake is the so-called Vimukha-verse, Vag.S. XXXIX, 7. This x1 KANDA, 3 ADHYAYA, 4 BRAHMANA, 3. 337 Heaven and Earth; for all the gods are established in heaven and on earth: it is them he thereby gratifies. Now the gods and the Asuras were contending together. 2. They (the gods) spake, ‘We are the Agnayah Svish¢akrztak' of the horse (sacrifice); let us take out for ourselves a special share: therewith we shall overcome the Asuras.’ They took the blood for themselves in order to overcome their rivals: when he offers the blood to the Svish¢akvzts, it is in order to overcome (his own) rivals; and the spiteful rival of him who knows this is undone by himself. 3. The first oblation (of blood) he offers? in the
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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