Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
13. The first oblation (of blood) he offers? in the verse is followed in the Samhita by a series of twenty formulas (ib. 8-9) of a similar nature to those referred to in the preceding note (i.e. consisting each of a deity and a part of the body of the horse—‘ Agni I gratify with the heart,’ &c.), and these again by forty-two expiatory formulas (‘ To the hair, hail!’ &c., ib. ro- 13), ending with, ‘To Yama, hail! To Antaka (the Ender), hail! To Death, hail! To (the) Brahman, hail! To Brahmanslaying, hail! To the All-gods, hail! To Heaven and Earth, hail !’ “These sixty-two formulas are used with as many ghee-oblations, which are to be performed immediately after the 131st of the previous set of oblations. Prior, however, again to the last of the forty-two expiatory oblations, (viz. the one made with ‘To Heaven and Earth, hail!’) there is another set of sixteen oblations (XIII, 3, 6, 1 seqq.), the so-called ‘Asvastomtyd4 4hutaya’’ or ‘ oblations relating to the Stomas of the horse (sacrifice),’ each of which has a complete couplet for its offering-formula (Vag. S. XXV, 24-39). To all these three sets of oblations the term ‘ arazye :nfifya’ is here extended by the author. At the end of the third set this succession of ghee-oblations is concluded with the last expiatory oblation, that to Heaven and Earth; whereupon the ordinary flesh-oblation to Agni Svish/akrit is performed. 1 T.e. the (three) fires, the makers of good offering. * The formula for each of these three special blood-oblations— [44] Zz 338 SATAPATHA-BRAHMANA. throat (gullet) of the Gomriga!; for Gomvzgas are cattle, and the Svishéakvzt is Rudra: he thus offered immediately after the ordinary Svish/akrit oblation, and being, in fact, the special Svishfakr:t of the Asvamedha—is ‘ Agnibhya’ svishéakridbhya svahd, i.e. to the (three) Agnis, the makers of good offering, hail!’
2to the (three) Agnis, the makers of good offering, hail!’ 1 ‘Gomriga’ is usually taken by the commentators, and in our dictionaries, as another name of the ‘Gavaya,’ variously called Gay4l, Bos Gavaeus, Bos frontalis, or Bos cavifrons, a species of wild cattle found in various mountain districts of India (especially on the eastern boundaries of Bengal, and in Malabar, as also in Ceylon), and frequently domesticated amongst the hill-tribes, by whom it is valued for its flesh and milk (cf. Colebrooke’s paper, As. Res. VIII, p. 511 seqq.). The Gavaya itself is, however, as Colebrooke remarks, confounded by some Sanskrit writers with the ‘ Risya,’ which he takes to be the buck of the painted, or whitefooted (or slate-coloured) Antelope, the Portax pictus (or Antelope picta), also called by the vernacular names of Nilgau or (Mahr.) Nilgdy, whilst the female is called ‘rohit’ in Sanskrit. All these three animals occur amongst the wild animals to be used as quasi-victims, but ultimately released on the second day of the Asvamedha; and I am inclined to think that they are three different animals. To show that the Asya and the Gavaya cannot be the same animals, Colebrooke already refers to the fact that three Rrsyas (consecrated to the Vasus) and three Gavayas (to Brzhaspati) occur as victims side by side in VAgasaneyisamhita XXIV (27 and 28); and in the same way a Gomriga, sacred to Pragfpati and Vayu, is mentioned immediately after, ib. 30; whilst another, sacred to Pragdpati, was, as we saw, one of the two animals tied along with the horse to the central stake (see XIII, 2, 2, 2). Taitt.S. II, 1, 10, 2, treating of the sacrifice of a Gomriga to V&yu, remarks that it is neither a domestic animal (or cattle, pasu) nor a wild one; and Sayama explains it as a cross between a female deer (or antelope, mrzgt) and a bull that has gone with his cows to graze in the forest; whilst, on Taitt. Br. III, 8, 20, 5, he leaves one to choose between its being a vicious bull (dhfrto balfvarda4), dangerous to men, or an animal ‘of mixed breed, sprung from a cow and a male gazelle or antelope (goharizayok, or possibly, from parent beasts of the bovine and antelope species).’ In this latter passage, the editor XIII KANDA, 3 ADHYAYA, 5 BRAHMANA, I. 339 shields the cattle from Rudra, whence Rudra does not prowl after the cattle where this oblation is offered at the Asvamedha. — 4. The second oblation! he offers on a horsehoof; for the one-hoofed (animals) are cattle, and the Svish¢akvzt is Rudra: he thus shields the cattle from Rudra, whence Rudra does not prowl after the cattle where this oblation is offered at the Asvamedha, 5. The third oblation he offers in an iron bowl; for the people (subjects) are of iron*, and the Svish¢akrzt is Rudra: he thus shields the people from Rudra, whence Rudra does not prowl after the cattle where this oblation is offered at the Asvamedha. Firth BRAHMANA.
3The third oblation he offers in an iron bowl; for the people (subjects) are of iron*, and the Svish¢akrzt is Rudra: he thus shields the people from Rudra, whence Rudra does not prowl after the cattle where this oblation is offered at the Asvamedha. Firth BRAHMANA. 1. Verily, there are deaths® connected with all the worlds; and were he not to offer oblations to them, Death would get hold of him in every world ; of the Brahmaaa (in the list of contents, p. 53) takes it to mean ‘wild cattle (Nilag4o gomriga, erroneously explained as a cross between a deer and a cow),’ which would be a probable enough explanation, if the Aisya were not the Nflgau; whilst otherwise the animal might belong to some other species of bovine antelopes no longer found in India. 1 Whilst the first of these oblations must take place immediately after the ordinary Svish/akrit of the animal sacrifice, the second may be postponed till after the ‘after-offerings’; and the third till after the ‘ Patnisamy4gas.’ See also XIII, 5, 3, 8 seq. * That is, their value—as compared with that of the king or nobles, and the Brahmazas—is that of iron, compared with that of gold and silver; cp, XIII, 2, 2, 19. * That is, according to Sdyava, on Taitt. Br. III, 9, 15, 1, causes of death, such as diseases, &c. Z2 240 | SATAPATHA-BRAHMANA. when he offers oblations to the Deaths’, he wards off Death in every world. 2. Concerning this they say, ‘If, in offering, he were to name them all, saying, “ To such ? (a death) hail! To such (a death) hail!” he would make that manifold death his enemy*, and would give himself over to Death.’ Only one oblation he offers to one of them, with, ‘To Death, hail!’ for there is indeed but one Death in yonder world, even Hunger‘: it is him he wards off in yonder world. 3. A second oblation he makes with, ‘To Brahmanslaying, hail!’ for, doubtless, a murder other than the slaying of a Brahman is no murder; but that—to wit, the slaying of a Brahman—is manifestly murder: he thus manifestly wards off Death ° ’ The oblations referred to in this Brahmana (§§ 1-4) occur towards the end of the second set of ‘arazyesn(fya’ oblations mentioned above, p. 336, note 2, where the formulas are given. According to Taitt. Br., l.c., however, these final oblations are to be performed—like that to Gumbaka (Varunza)— at the time of the purificatory bath, which, indeed, may also be intended by our Bréhmana, though K4ty4yana and Mahidhara seem to offer no indications to that effect. It is clear that these final oblations must have formed the subject of considerable discussion among the early ritualists. * That is, according to Sayama (Taitt. Br.), ‘To death in the shape of disease, to death in the shape of poverty, &c.’ Harisvamin, on our passage, has merely, ‘Amushmai_ pitr/loka4ya mrityave’—‘ To death (in the shape of) the world of the Fathers,’ which is not very clear.
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.
13. The first oblation (of blood) he offers? in the verse is followed in the Samhita by a series of twenty formulas (ib. 8-9) of a similar nature to those referred to in the preceding note (i.e. consisting each of a deity and a part of the body of the horse—‘ Agni I gratify with the heart,’ &c.), and these again by forty-two expiatory formulas (‘ To the hair, hail!’ &c., ib. ro- 13), ending with, ‘To Yama, hail! To Antaka (the Ender), hail! To Death, hail! To (the) Brahman, hail! To Brahmanslaying, hail! To the All-gods, hail! To Heaven and Earth, hail !’ “These sixty-two formulas are used with as many ghee-oblations, which are to be performed immediately after the 131st of the previous set of oblations. Prior, however, again to the last of the forty-two expiatory oblations, (viz. the one made with ‘To Heaven and Earth, hail!’) there is another set of sixteen oblations (XIII, 3, 6, 1 seqq.), the so-called ‘Asvastomtyd4 4hutaya’’ or ‘ oblations relating to the Stomas of the horse (sacrifice),’ each of which has a complete couplet for its offering-formula (Vag. S. XXV, 24-39). To all these three sets of oblations the term ‘ arazye :nfifya’ is here extended by the author. At the end of the third set this succession of ghee-oblations is concluded with the last expiatory oblation, that to Heaven and Earth; whereupon the ordinary flesh-oblation to Agni Svish/akrit is performed. 1 T.e. the (three) fires, the makers of good offering. * The formula for each of these three special blood-oblations— [44] Zz 338 SATAPATHA-BRAHMANA. throat (gullet) of the Gomriga!; for Gomvzgas are cattle, and the Svishéakvzt is Rudra: he thus offered immediately after the ordinary Svish/akrit oblation, and being, in fact, the special Svishfakr:t of the Asvamedha—is ‘ Agnibhya’ svishéakridbhya svahd, i.e. to the (three) Agnis, the makers of good offering, hail!’
2to the (three) Agnis, the makers of good offering, hail!’ 1 ‘Gomriga’ is usually taken by the commentators, and in our dictionaries, as another name of the ‘Gavaya,’ variously called Gay4l, Bos Gavaeus, Bos frontalis, or Bos cavifrons, a species of wild cattle found in various mountain districts of India (especially on the eastern boundaries of Bengal, and in Malabar, as also in Ceylon), and frequently domesticated amongst the hill-tribes, by whom it is valued for its flesh and milk (cf. Colebrooke’s paper, As. Res. VIII, p. 511 seqq.). The Gavaya itself is, however, as Colebrooke remarks, confounded by some Sanskrit writers with the ‘ Risya,’ which he takes to be the buck of the painted, or whitefooted (or slate-coloured) Antelope, the Portax pictus (or Antelope picta), also called by the vernacular names of Nilgau or (Mahr.) Nilgdy, whilst the female is called ‘rohit’ in Sanskrit. All these three animals occur amongst the wild animals to be used as quasi-victims, but ultimately released on the second day of the Asvamedha; and I am inclined to think that they are three different animals. To show that the Asya and the Gavaya cannot be the same animals, Colebrooke already refers to the fact that three Rrsyas (consecrated to the Vasus) and three Gavayas (to Brzhaspati) occur as victims side by side in VAgasaneyisamhita XXIV (27 and 28); and in the same way a Gomriga, sacred to Pragfpati and Vayu, is mentioned immediately after, ib. 30; whilst another, sacred to Pragdpati, was, as we saw, one of the two animals tied along with the horse to the central stake (see XIII, 2, 2, 2). Taitt.S. II, 1, 10, 2, treating of the sacrifice of a Gomriga to V&yu, remarks that it is neither a domestic animal (or cattle, pasu) nor a wild one; and Sayama explains it as a cross between a female deer (or antelope, mrzgt) and a bull that has gone with his cows to graze in the forest; whilst, on Taitt. Br. III, 8, 20, 5, he leaves one to choose between its being a vicious bull (dhfrto balfvarda4), dangerous to men, or an animal ‘of mixed breed, sprung from a cow and a male gazelle or antelope (goharizayok, or possibly, from parent beasts of the bovine and antelope species).’ In this latter passage, the editor XIII KANDA, 3 ADHYAYA, 5 BRAHMANA, I. 339 shields the cattle from Rudra, whence Rudra does not prowl after the cattle where this oblation is offered at the Asvamedha. — 4. The second oblation! he offers on a horsehoof; for the one-hoofed (animals) are cattle, and the Svish¢akvzt is Rudra: he thus shields the cattle from Rudra, whence Rudra does not prowl after the cattle where this oblation is offered at the Asvamedha, 5. The third oblation he offers in an iron bowl; for the people (subjects) are of iron*, and the Svish¢akrzt is Rudra: he thus shields the people from Rudra, whence Rudra does not prowl after the cattle where this oblation is offered at the Asvamedha. Firth BRAHMANA.
3The third oblation he offers in an iron bowl; for the people (subjects) are of iron*, and the Svish¢akrzt is Rudra: he thus shields the people from Rudra, whence Rudra does not prowl after the cattle where this oblation is offered at the Asvamedha. Firth BRAHMANA. 1. Verily, there are deaths® connected with all the worlds; and were he not to offer oblations to them, Death would get hold of him in every world ; of the Brahmaaa (in the list of contents, p. 53) takes it to mean ‘wild cattle (Nilag4o gomriga, erroneously explained as a cross between a deer and a cow),’ which would be a probable enough explanation, if the Aisya were not the Nflgau; whilst otherwise the animal might belong to some other species of bovine antelopes no longer found in India. 1 Whilst the first of these oblations must take place immediately after the ordinary Svish/akrit of the animal sacrifice, the second may be postponed till after the ‘after-offerings’; and the third till after the ‘ Patnisamy4gas.’ See also XIII, 5, 3, 8 seq. * That is, their value—as compared with that of the king or nobles, and the Brahmazas—is that of iron, compared with that of gold and silver; cp, XIII, 2, 2, 19. * That is, according to Sdyava, on Taitt. Br. III, 9, 15, 1, causes of death, such as diseases, &c. Z2 240 | SATAPATHA-BRAHMANA. when he offers oblations to the Deaths’, he wards off Death in every world. 2. Concerning this they say, ‘If, in offering, he were to name them all, saying, “ To such ? (a death) hail! To such (a death) hail!” he would make that manifold death his enemy*, and would give himself over to Death.’ Only one oblation he offers to one of them, with, ‘To Death, hail!’ for there is indeed but one Death in yonder world, even Hunger‘: it is him he wards off in yonder world. 3. A second oblation he makes with, ‘To Brahmanslaying, hail!’ for, doubtless, a murder other than the slaying of a Brahman is no murder; but that—to wit, the slaying of a Brahman—is manifestly murder: he thus manifestly wards off Death ° ’ The oblations referred to in this Brahmana (§§ 1-4) occur towards the end of the second set of ‘arazyesn(fya’ oblations mentioned above, p. 336, note 2, where the formulas are given. According to Taitt. Br., l.c., however, these final oblations are to be performed—like that to Gumbaka (Varunza)— at the time of the purificatory bath, which, indeed, may also be intended by our Bréhmana, though K4ty4yana and Mahidhara seem to offer no indications to that effect. It is clear that these final oblations must have formed the subject of considerable discussion among the early ritualists. * That is, according to Sayama (Taitt. Br.), ‘To death in the shape of disease, to death in the shape of poverty, &c.’ Harisvamin, on our passage, has merely, ‘Amushmai_ pitr/loka4ya mrityave’—‘ To death (in the shape of) the world of the Fathers,’ which is not very clear.
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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