Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1* 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. * Or, perhaps, he would make himself many a death-enemy (bahum mrityum amitram kurvita), the two nouns being taken as in apposition to each other; cf. p. 146, note 1. “ See X, 6, 5, I. * Or, he thus wards off what is manifestly Death (Death in person). XI KANDA, 3 ADHYAYA, 6 BRAHMANA, 2, 341 4. Muzdibha Audanya! it was who discovered this atonement for the slaying of a Brahman; and when one offers the oblation to the BrahmahatyA he prepares a remedy for the slayer of a Brahman by satisfying Death himself with an oblation, and making a protection? for him (the slayer). At whosoever’s Asvamedha, therefore, this oblation is offered, even if in after-times * any one in his family kills a Brahman, he thereby prepares a remedy (expiation) for him. SixtH BRAHMANA. 1. When the horse was slaughtered, the life-sap + went out of it; it became the Asvastomtya (set of oblations’): when he offers the Asvastomtya (oblations) he indeed supplies the horse with life-sap. 2. He performs it with ghee; for ghee is life-sap, and the Asvastomtya is life-sap: by means of life- ' That is, according to Harisvimin, the son of Udanya (Odana, St. Petersb. Dict.), Taitt. Br. III, 9, 15, 3, has Muadibha Audanyava (i.e. the son of Udanyu, Sdy.) instead. The Taitt. Br., besides, makes the crime to be expiated here to be, not ‘brahmahaty4,’ but ‘bhr@ahaty4,’ the killing of an embryo. Sdyana, however, there allows to ‘bhrfsa’ optionally its later meaning of ‘a Brahmaza versed in the three Vedas and the sacrificial art (kalpa),’ and the Taitt. Br. itself, at all events, takes this oblation to ‘ bhrfiahaty4’ to atone likewise for the slaying of a Brahmaaa. * Harisvimin explains ‘paripfazam’ by ‘ parisish/am vanantam panam’ (?); whilst Sayama, in Taitt. Br., takes it in the sense of ‘sarvatak pAtram,’ i.e. having made the Sacrificer ‘a thoroughly worthy person.’ * Harisvamin here unwarrantably takes ‘ apari:hQ’ in the sense of ‘in past times.’ * Or, sacrificial essence. 5 See p. 336, note 2. 342 SATAPATHA-BRAHMANA. sap he thus puts life-sap into it. He performs with ghee, for that—to wit, ghee—is the favourite resource of the gods: he thus supplies them with their favourite resource. 3. Having performed the Asvastomtya (set of) oblations, he offers the Dvipadd4s!; for the Asvastomiya is the horse, and the Dvipad4 is man, for man is two-footed (dvip4d), supported on two (feet): he thus supplies him with a support. 4. Concerning this they say, ‘Is the Asvastomtya to be offered first, or the Dvipad4?’ The Asvastomtya, surely, is cattle, and the Dvipada is man: inasmuch as he performs the Dvipadas after performing the Asvastomtya, man subsequently establishes himself amongst cattle.
24. Concerning this they say, ‘Is the Asvastomtya to be offered first, or the Dvipad4?’ The Asvastomtya, surely, is cattle, and the Dvipada is man: inasmuch as he performs the Dvipadas after performing the Asvastomtya, man subsequently establishes himself amongst cattle. 5. Sixteen Asvastomtya oblations he performs, for animals (cattle) consist of sixteen parts*: that is the measure of cattle, and he thus supplies cattle with their (right) measure. Were he to offer either less or more, he would deprive cattle of their (right) measure. Sixteen he offers, for cattle consist of sixteen parts: that is the measure of cattle, and he thus supplies cattle with their (right) measure. He offers no other as a final oblation*: were he to offer another as a final oblation, he would lose ' The formulas of the six dvipadas—i.e. (verses) consisting of two padas—are found Vag. S. XXV, 46-47. ? See XII, 8, 3,13; for a highly artificial explanation of the sixteen parts of the man Prag4pati, probably intended here, X, 4, 1, 17. Elsewhere those of animals are explained as including head, neck, trunk, tail, the four legs and eight claws; see Weber, Ind. Stud. IX, p. IIT, note. * This would seem to be directed against the practice of performing the oblation to Heaven and Earth immediately after the Asvastomty4s, see p. 336, note 2. XIII KANDA, 3 ADHYAYA, 6 BRAHMANA, 6. 343 his support. The Dvipadds he offers last, for Dvipadds are a support: he thus finds a support (establishes himself). With, ‘To Gumbaka hail!’ he offers, at the purificatory bath, the last oblation '; for Gumbaka is Varusa: by sacrifice he thus manifestly redeems himself from Varuza. He offers it on the head of a white-spotted *, baldheaded (man) with protruding teeth® and reddish brown eyes; for that is Varuza’s form: by (that) form (of his) he thus redeems himself from Varuma. 6. Having stepped out (of the water) he prepares twelve messes of cooked rice for the priests, or performs twelve ish¢is. Concerning this they say, ‘These—to wit, ish¢is—are a form of sacrifice : were he to perform ishéis, the sacrifice would be ready to incline towards him; but he would become the worse for it, for, surely, of exhausted strength now are the metres (offering formulas) of him who has performed the Soma-sacrifice ;—how could he make use of them so soon? For when the sacrifice is complete, Vaé (speech and sacred writ‘) is wholly gained, and, being gained, it now is exhausted in strength, and, as it were, wounded and mangled ; but sacrifice is speech: hence he should not make use of it.’ 1 See p. 336, note 1. *? Or, pale. SAyana, on Taitt. Br. III, 9, 15, 3, explains ‘sukla’ by ‘ 4itrin’ (? having white spots, or affected with white leprosy). Harisvamin does not explain the word.
3336, note 1. *? Or, pale. SAyana, on Taitt. Br. III, 9, 15, 3, explains ‘sukla’ by ‘ 4itrin’ (? having white spots, or affected with white leprosy). Harisvamin does not explain the word. * Harisvimin explains ‘ viklidha’ by ‘ dantura,’ i.e. one who has projecting teeth; whilst Sayama, l.c., explains it by either ‘ given to perspiring (svedanasflasartra),’ or ‘ moist-bodied (? leprous, or, old, in bodily decay, viklinnadeha).’ * Cf. V, 5,5, 12 ‘that triple Veda is the thousandfold progeny of Vaa.’ 344 SATAPATHA-BRAHMANA. 7. Having stepped out (of the water) he should certainly prepare twelve messes of rice for the priests ; for cooked rice is PragApati, and Pragapati is the year, Pragdpati is the sacrifice: it is the year, the sacrifice, he thus gains, and the sacrifice becomes ready to incline towards him, and he does not become the worse for it. SEVENTH BRAHMANA, 1. Verily, this is the sacrifice called Strengthful : wherever they worship with this sacrifice, everything indeed becomes strong. 2. Verily, this is the sacrifice called Plenteous : wherever they worship with this sacrifice, everything indeed becomes plentiful. 3. Verily, this is the sacrifice called Obtainment : wherever they worship with this sacrifice, everything indeed becomes obtained. 4. Verily, this is the sacrifice called Distinction : wherever they worship with this sacrifice, everything indeed becomes distinct }. 5. Verily, this is the sacrifice called Severance: wherever they worship with this sacrifice, everything indeed becomes severed *. 6. Verily, this is the sacrifice called Foodabounding: wherever they worship with this sacrifice, everything indeed becomes abounding in food. 7. Verily, this is the sacrifice called Sapful : * Svakarmasu bh4gena sthfpitam (? confined respectively to its own functions), comm. * Harisvamin supplies ‘akaryebhyas’—is kept away from what it is forbidden to do, or from what is not one’s business. xl KAWDA, 3 ADHYAyA, 8 BRAHMANA, I. 345 wherever they worship with this sacrifice, everything indeed becomes rich in sap (or drink). 8. Verily, this is the sacrifice called Abounding in holiness: wherever they worship with this sacrifice, the Brahmaaa is born as one rich in holiness. 9. Verily, this is the sacrifice called Excelling in hitting: wherever they worship with this sacrifice, the Raganya is born as one excelling in hitting (the mark). 10. Verily, this is the sacrifice called the Long (wide) one: wherever they worship with this sacrifice, a wide tract of forest-land will be provided '. 11. Verily, this is the sacrifice called Fitness: wherever they worship with this sacrifice, everything indeed becomes fit and proper. 12. Verily, this is the sacrifice called Support (foundation): wherever they worship with this sacrifice, everything indeed becomes supported (firmly established). Eicuty BrRAHMANWA. ExpraTory OFFERINGS.
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.
1* 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. * Or, perhaps, he would make himself many a death-enemy (bahum mrityum amitram kurvita), the two nouns being taken as in apposition to each other; cf. p. 146, note 1. “ See X, 6, 5, I. * Or, he thus wards off what is manifestly Death (Death in person). XI KANDA, 3 ADHYAYA, 6 BRAHMANA, 2, 341 4. Muzdibha Audanya! it was who discovered this atonement for the slaying of a Brahman; and when one offers the oblation to the BrahmahatyA he prepares a remedy for the slayer of a Brahman by satisfying Death himself with an oblation, and making a protection? for him (the slayer). At whosoever’s Asvamedha, therefore, this oblation is offered, even if in after-times * any one in his family kills a Brahman, he thereby prepares a remedy (expiation) for him. SixtH BRAHMANA. 1. When the horse was slaughtered, the life-sap + went out of it; it became the Asvastomtya (set of oblations’): when he offers the Asvastomtya (oblations) he indeed supplies the horse with life-sap. 2. He performs it with ghee; for ghee is life-sap, and the Asvastomtya is life-sap: by means of life- ' That is, according to Harisvimin, the son of Udanya (Odana, St. Petersb. Dict.), Taitt. Br. III, 9, 15, 3, has Muadibha Audanyava (i.e. the son of Udanyu, Sdy.) instead. The Taitt. Br., besides, makes the crime to be expiated here to be, not ‘brahmahaty4,’ but ‘bhr@ahaty4,’ the killing of an embryo. Sdyana, however, there allows to ‘bhrfsa’ optionally its later meaning of ‘a Brahmaza versed in the three Vedas and the sacrificial art (kalpa),’ and the Taitt. Br. itself, at all events, takes this oblation to ‘ bhrfiahaty4’ to atone likewise for the slaying of a Brahmaaa. * Harisvimin explains ‘paripfazam’ by ‘ parisish/am vanantam panam’ (?); whilst Sayama, in Taitt. Br., takes it in the sense of ‘sarvatak pAtram,’ i.e. having made the Sacrificer ‘a thoroughly worthy person.’ * Harisvamin here unwarrantably takes ‘ apari:hQ’ in the sense of ‘in past times.’ * Or, sacrificial essence. 5 See p. 336, note 2. 342 SATAPATHA-BRAHMANA. sap he thus puts life-sap into it. He performs with ghee, for that—to wit, ghee—is the favourite resource of the gods: he thus supplies them with their favourite resource. 3. Having performed the Asvastomtya (set of) oblations, he offers the Dvipadd4s!; for the Asvastomiya is the horse, and the Dvipad4 is man, for man is two-footed (dvip4d), supported on two (feet): he thus supplies him with a support. 4. Concerning this they say, ‘Is the Asvastomtya to be offered first, or the Dvipad4?’ The Asvastomtya, surely, is cattle, and the Dvipada is man: inasmuch as he performs the Dvipadas after performing the Asvastomtya, man subsequently establishes himself amongst cattle.
24. Concerning this they say, ‘Is the Asvastomtya to be offered first, or the Dvipad4?’ The Asvastomtya, surely, is cattle, and the Dvipada is man: inasmuch as he performs the Dvipadas after performing the Asvastomtya, man subsequently establishes himself amongst cattle. 5. Sixteen Asvastomtya oblations he performs, for animals (cattle) consist of sixteen parts*: that is the measure of cattle, and he thus supplies cattle with their (right) measure. Were he to offer either less or more, he would deprive cattle of their (right) measure. Sixteen he offers, for cattle consist of sixteen parts: that is the measure of cattle, and he thus supplies cattle with their (right) measure. He offers no other as a final oblation*: were he to offer another as a final oblation, he would lose ' The formulas of the six dvipadas—i.e. (verses) consisting of two padas—are found Vag. S. XXV, 46-47. ? See XII, 8, 3,13; for a highly artificial explanation of the sixteen parts of the man Prag4pati, probably intended here, X, 4, 1, 17. Elsewhere those of animals are explained as including head, neck, trunk, tail, the four legs and eight claws; see Weber, Ind. Stud. IX, p. IIT, note. * This would seem to be directed against the practice of performing the oblation to Heaven and Earth immediately after the Asvastomty4s, see p. 336, note 2. XIII KANDA, 3 ADHYAYA, 6 BRAHMANA, 6. 343 his support. The Dvipadds he offers last, for Dvipadds are a support: he thus finds a support (establishes himself). With, ‘To Gumbaka hail!’ he offers, at the purificatory bath, the last oblation '; for Gumbaka is Varusa: by sacrifice he thus manifestly redeems himself from Varuza. He offers it on the head of a white-spotted *, baldheaded (man) with protruding teeth® and reddish brown eyes; for that is Varuza’s form: by (that) form (of his) he thus redeems himself from Varuma. 6. Having stepped out (of the water) he prepares twelve messes of cooked rice for the priests, or performs twelve ish¢is. Concerning this they say, ‘These—to wit, ish¢is—are a form of sacrifice : were he to perform ishéis, the sacrifice would be ready to incline towards him; but he would become the worse for it, for, surely, of exhausted strength now are the metres (offering formulas) of him who has performed the Soma-sacrifice ;—how could he make use of them so soon? For when the sacrifice is complete, Vaé (speech and sacred writ‘) is wholly gained, and, being gained, it now is exhausted in strength, and, as it were, wounded and mangled ; but sacrifice is speech: hence he should not make use of it.’ 1 See p. 336, note 1. *? Or, pale. SAyana, on Taitt. Br. III, 9, 15, 3, explains ‘sukla’ by ‘ 4itrin’ (? having white spots, or affected with white leprosy). Harisvamin does not explain the word.
3336, note 1. *? Or, pale. SAyana, on Taitt. Br. III, 9, 15, 3, explains ‘sukla’ by ‘ 4itrin’ (? having white spots, or affected with white leprosy). Harisvamin does not explain the word. * Harisvimin explains ‘ viklidha’ by ‘ dantura,’ i.e. one who has projecting teeth; whilst Sayama, l.c., explains it by either ‘ given to perspiring (svedanasflasartra),’ or ‘ moist-bodied (? leprous, or, old, in bodily decay, viklinnadeha).’ * Cf. V, 5,5, 12 ‘that triple Veda is the thousandfold progeny of Vaa.’ 344 SATAPATHA-BRAHMANA. 7. Having stepped out (of the water) he should certainly prepare twelve messes of rice for the priests ; for cooked rice is PragApati, and Pragapati is the year, Pragdpati is the sacrifice: it is the year, the sacrifice, he thus gains, and the sacrifice becomes ready to incline towards him, and he does not become the worse for it. SEVENTH BRAHMANA, 1. Verily, this is the sacrifice called Strengthful : wherever they worship with this sacrifice, everything indeed becomes strong. 2. Verily, this is the sacrifice called Plenteous : wherever they worship with this sacrifice, everything indeed becomes plentiful. 3. Verily, this is the sacrifice called Obtainment : wherever they worship with this sacrifice, everything indeed becomes obtained. 4. Verily, this is the sacrifice called Distinction : wherever they worship with this sacrifice, everything indeed becomes distinct }. 5. Verily, this is the sacrifice called Severance: wherever they worship with this sacrifice, everything indeed becomes severed *. 6. Verily, this is the sacrifice called Foodabounding: wherever they worship with this sacrifice, everything indeed becomes abounding in food. 7. Verily, this is the sacrifice called Sapful : * Svakarmasu bh4gena sthfpitam (? confined respectively to its own functions), comm. * Harisvamin supplies ‘akaryebhyas’—is kept away from what it is forbidden to do, or from what is not one’s business. xl KAWDA, 3 ADHYAyA, 8 BRAHMANA, I. 345 wherever they worship with this sacrifice, everything indeed becomes rich in sap (or drink). 8. Verily, this is the sacrifice called Abounding in holiness: wherever they worship with this sacrifice, the Brahmaaa is born as one rich in holiness. 9. Verily, this is the sacrifice called Excelling in hitting: wherever they worship with this sacrifice, the Raganya is born as one excelling in hitting (the mark). 10. Verily, this is the sacrifice called the Long (wide) one: wherever they worship with this sacrifice, a wide tract of forest-land will be provided '. 11. Verily, this is the sacrifice called Fitness: wherever they worship with this sacrifice, everything indeed becomes fit and proper. 12. Verily, this is the sacrifice called Support (foundation): wherever they worship with this sacrifice, everything indeed becomes supported (firmly established). Eicuty BrRAHMANWA. ExpraTory OFFERINGS.
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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