Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
112. Verily, this is the sacrifice called Support (foundation): wherever they worship with this sacrifice, everything indeed becomes supported (firmly established). Eicuty BrRAHMANWA. ExpraTory OFFERINGS. 1. Now, then, of the expiations. If the sacrificial horse were to couple with a mare, let him in addition prepare a milk (oblation) to Vayu ;—Va4yu doubtless is the transformer of seeds, for Vayu (the wind) is the vital air, and the vital air is the transformer 1 That is, as would seem, either as a protection from neighbouring countries, or as room for spreading, and as pasture-land. Cf., however, XIII, 2-4, 2, 4, where, as in Ait. Br. III, 44; VI, 23, such a belt of jungle is referred to as a source of danger to the inhabitants of a country. 346 SATAPATHA-BRAHMANA. A of seeds: by means of seed he thus puts seed into it. ; 2. And if disease were to befal it, let him in addition prepare a pap to Pishan, for Pfshan rules over beasts (cattle); and, indeed, he thereby gratifies him who owns cattle and rules over cattle ; and it (the horse) thereby indeed becomes free from disease. ; 3. And if sickness without (visible) injury! were to befal it, let him in addition prepare for (Agni) Vaisvanara a cake on twelve potsherds, with the earth serving for potsherds?; for Vaisvanara is this (earth): he thereby gratifies this (earth), and it (the horse) becomes free from disease. 4. And if an eye-disease were to befal it, let him in addition prepare a pap to Sdrya;—the Sun, doubtless, is the eye of creatures, for when he rises everything here moves: by means of the eye (of the world) he thus bestows the eye upon it. And as to why it is a pap (aru), it is because by means of the eye this self (body or mind) moves (Aar). 5. And if it were to die in water, let him in addition prepare a barley pap to Varuma, for Varuma seizes him who dies in water: he thereby thus gratifies that very deity who seizes it, and, thus gratified, he approves his slaughtering another (horse), and he slaughters it as one approved by that (deity). And as to why it is (prepared) of barley, it is because barley belongs to Varuza. 6. And if it were to get lost, let him in addition 1 Viz. such as fever, comm. * That is, spreading them on the earth, or on clods of earth, comm. XIII KANDA, 4 ADHYAYA, I BRAHMANA, 3. 347
2And as to why it is (prepared) of barley, it is because barley belongs to Varuza. 6. And if it were to get lost, let him in addition 1 Viz. such as fever, comm. * That is, spreading them on the earth, or on clods of earth, comm. XIII KANDA, 4 ADHYAYA, I BRAHMANA, 3. 347 perform an ishéi with three sacrificial dishes—a cake on one potsherd for Heaven and Earth, a milk (oblation) for Vayu, and a pap for Sfrya;—for whatsoever is lost, is lost within heaven and earth ; and the wind ‘blows upon it, and the sun shines upon it; and nothing whatever is lost out of (the reach of) these deities. And even by itself! this (ish¢i) is the recoverer of what is lost; and even if any other thing of his were to get lost let him perform this very offering, and he verily finds it. And if enemies were to obtain the horse, or if it ‘were to die (either in any other way) or in water °, let them bring another (horse) and consecrate it by sprinkling: this, indeed, is the expiation in that case. Fourtu Apnydya. First BrAHMAna. 1. Pragdpati desired, ‘Would that I obtained all my desires! would that I attained all attainments!’ He beheld this three days’ Soma-sacrifice, the Asvamedha, and took possession of it, and sacrificed with it: by sacrificing therewith he obtained all his desires, and attained all attainments; and, verily, whosoever performs the Asvamedha sacrifice obtains all his desires, and attains all attainments. 2. Concerning this they say, ‘In what season is the beginning (to be made) ?’—‘ Let him begin it in summer,’ say some, ‘for summer is the Kshatriya’s season, and truly this—to wit, the Asvamedha—is the Kshatriya’s sacrifice.’ 3. But let him rather begin it in spring; for ? That is, even independently of the horse-sacrifice. * That is to say, if it were to die by getting drowned, or in any other way. 348 SATAPATHA-BRAHMANA. spring is the Brahmamza’s season, and truly whosoever sacrifices, sacrifices after becoming, as it were, a Brahmaaa: let him therefore by all means begin it in spring. 4. And six days, or seven days, before that fullmoon of Phalguna, the officiating priests meet together—to wit, the Adhvaryu, the Hotvz, the Brahman, and the Udgatrz; for under these’ the other priests are. 5. The Adhvaryu prepares for them a priest's mess of rice sufficient for four persons: the meaning of this has been explained*. Four bowlfuls, four double handfuls, four handfuls: twelvefold this is— twelve months are a year, and the year is everything, and the Asvamedha is everything—thus it is in order to his gaining and securing everything. 6. Those four priests eat it: the meaning of this has been explained. He (the Sacrificer) gives to them four thousand (cows) in order to his gaining and securing everything, for a thousand means everything, and the Asvamedha is everything. And (he gives them) four gold plates weighing a hundred (grains): the meaning of this has been explained *.
3He (the Sacrificer) gives to them four thousand (cows) in order to his gaining and securing everything, for a thousand means everything, and the Asvamedha is everything. And (he gives them) four gold plates weighing a hundred (grains): the meaning of this has been explained *. 7. The Adhvaryu then, hanging a gold ornament (nishka) round him, makes him mutter (Vag. S. XXII, 1), ‘Fire thou art, light and immortality,—for gold, indeed, is fire, light‘, and ' Or, along with these, included in them (are the assistant priests). * See XIII, 1, 1, 1; 4 (cf. Ll, 1, 4, 4). * XII, 7, a, 13. ‘ Perhaps Mahfdhara is right in taking 'sukram’ here in the sense of ‘seed’ (Agner viryam) ; cf. II, 1, 1, 5; XIII, 1,1, 4. Xl KANDA, 4 ADHYAYA, I BRAHMANA, 10. 349 immortality: fire (fiery mettle), light (brilliance), and immortality he thus bestows upon him ;— ‘protector of life, protect my life!’ he thereby bestows life (vital strength) upon him. With a view to commencing the sacrifice, he then says to him, ‘ Restrain thy speech!’ for the sacrifice is speech. 8. Four (of the king's) wives are in attendance— the consecrated queen, the favourite wife, a discarded wife, and the Palagalt', all of them adorned and wearing gold ornaments (neck-plates)—with the view of the completeness of conjugal union. With them he enters the hall of the sacrificial fires—the Sacrificer by the eastern, the wives by the southern, door. 9. When the evening-offering* has been _performed, he lies down with his favourite wife behind the Gérhapatya hearth, with his head towards the north. At the same place® the other (wives) also lie down. He lies in her lap without embracing her‘, thinking, ‘May I, by this selfrestraint, reach successfully the end of the year!’ 10. When the morning offering has been performed, the Adhvaryu performs a full-offering ® with a view to his (the Sacrificer’s) gaining and securing everything, for the full means everything, _and the Asvamedha is everything. At this (offering) he releases speech by (bestowing) a boon, 1 See p. 313, note 2. * That is the evening performance of the Agnihotra. 5 Tad eva tatraiva, comm. “ Sosntarorfi asamvartamfnah sete. 5 For particulars regarding the ‘pQradhuti, or oblation of a spoonful of ghee, see part i, p. 302, note 2. 350, SATAPATHA-BRAHMANA, saying, ‘I grant a boon to the Brahman (priest) :’ (this he does) with a view to his gaining and securing everything, for a boon is everything, and the Asvamedha is everything. 11. The gold ornament which is attached to his (neck) he then gives to the Adhvaryu: in giving it to the Adhvaryu he secures to himself immortal life, for gold means immortal life.
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.
112. Verily, this is the sacrifice called Support (foundation): wherever they worship with this sacrifice, everything indeed becomes supported (firmly established). Eicuty BrRAHMANWA. ExpraTory OFFERINGS. 1. Now, then, of the expiations. If the sacrificial horse were to couple with a mare, let him in addition prepare a milk (oblation) to Vayu ;—Va4yu doubtless is the transformer of seeds, for Vayu (the wind) is the vital air, and the vital air is the transformer 1 That is, as would seem, either as a protection from neighbouring countries, or as room for spreading, and as pasture-land. Cf., however, XIII, 2-4, 2, 4, where, as in Ait. Br. III, 44; VI, 23, such a belt of jungle is referred to as a source of danger to the inhabitants of a country. 346 SATAPATHA-BRAHMANA. A of seeds: by means of seed he thus puts seed into it. ; 2. And if disease were to befal it, let him in addition prepare a pap to Pishan, for Pfshan rules over beasts (cattle); and, indeed, he thereby gratifies him who owns cattle and rules over cattle ; and it (the horse) thereby indeed becomes free from disease. ; 3. And if sickness without (visible) injury! were to befal it, let him in addition prepare for (Agni) Vaisvanara a cake on twelve potsherds, with the earth serving for potsherds?; for Vaisvanara is this (earth): he thereby gratifies this (earth), and it (the horse) becomes free from disease. 4. And if an eye-disease were to befal it, let him in addition prepare a pap to Sdrya;—the Sun, doubtless, is the eye of creatures, for when he rises everything here moves: by means of the eye (of the world) he thus bestows the eye upon it. And as to why it is a pap (aru), it is because by means of the eye this self (body or mind) moves (Aar). 5. And if it were to die in water, let him in addition prepare a barley pap to Varuma, for Varuma seizes him who dies in water: he thereby thus gratifies that very deity who seizes it, and, thus gratified, he approves his slaughtering another (horse), and he slaughters it as one approved by that (deity). And as to why it is (prepared) of barley, it is because barley belongs to Varuza. 6. And if it were to get lost, let him in addition 1 Viz. such as fever, comm. * That is, spreading them on the earth, or on clods of earth, comm. XIII KANDA, 4 ADHYAYA, I BRAHMANA, 3. 347
2And as to why it is (prepared) of barley, it is because barley belongs to Varuza. 6. And if it were to get lost, let him in addition 1 Viz. such as fever, comm. * That is, spreading them on the earth, or on clods of earth, comm. XIII KANDA, 4 ADHYAYA, I BRAHMANA, 3. 347 perform an ishéi with three sacrificial dishes—a cake on one potsherd for Heaven and Earth, a milk (oblation) for Vayu, and a pap for Sfrya;—for whatsoever is lost, is lost within heaven and earth ; and the wind ‘blows upon it, and the sun shines upon it; and nothing whatever is lost out of (the reach of) these deities. And even by itself! this (ish¢i) is the recoverer of what is lost; and even if any other thing of his were to get lost let him perform this very offering, and he verily finds it. And if enemies were to obtain the horse, or if it ‘were to die (either in any other way) or in water °, let them bring another (horse) and consecrate it by sprinkling: this, indeed, is the expiation in that case. Fourtu Apnydya. First BrAHMAna. 1. Pragdpati desired, ‘Would that I obtained all my desires! would that I attained all attainments!’ He beheld this three days’ Soma-sacrifice, the Asvamedha, and took possession of it, and sacrificed with it: by sacrificing therewith he obtained all his desires, and attained all attainments; and, verily, whosoever performs the Asvamedha sacrifice obtains all his desires, and attains all attainments. 2. Concerning this they say, ‘In what season is the beginning (to be made) ?’—‘ Let him begin it in summer,’ say some, ‘for summer is the Kshatriya’s season, and truly this—to wit, the Asvamedha—is the Kshatriya’s sacrifice.’ 3. But let him rather begin it in spring; for ? That is, even independently of the horse-sacrifice. * That is to say, if it were to die by getting drowned, or in any other way. 348 SATAPATHA-BRAHMANA. spring is the Brahmamza’s season, and truly whosoever sacrifices, sacrifices after becoming, as it were, a Brahmaaa: let him therefore by all means begin it in spring. 4. And six days, or seven days, before that fullmoon of Phalguna, the officiating priests meet together—to wit, the Adhvaryu, the Hotvz, the Brahman, and the Udgatrz; for under these’ the other priests are. 5. The Adhvaryu prepares for them a priest's mess of rice sufficient for four persons: the meaning of this has been explained*. Four bowlfuls, four double handfuls, four handfuls: twelvefold this is— twelve months are a year, and the year is everything, and the Asvamedha is everything—thus it is in order to his gaining and securing everything. 6. Those four priests eat it: the meaning of this has been explained. He (the Sacrificer) gives to them four thousand (cows) in order to his gaining and securing everything, for a thousand means everything, and the Asvamedha is everything. And (he gives them) four gold plates weighing a hundred (grains): the meaning of this has been explained *.
3He (the Sacrificer) gives to them four thousand (cows) in order to his gaining and securing everything, for a thousand means everything, and the Asvamedha is everything. And (he gives them) four gold plates weighing a hundred (grains): the meaning of this has been explained *. 7. The Adhvaryu then, hanging a gold ornament (nishka) round him, makes him mutter (Vag. S. XXII, 1), ‘Fire thou art, light and immortality,—for gold, indeed, is fire, light‘, and ' Or, along with these, included in them (are the assistant priests). * See XIII, 1, 1, 1; 4 (cf. Ll, 1, 4, 4). * XII, 7, a, 13. ‘ Perhaps Mahfdhara is right in taking 'sukram’ here in the sense of ‘seed’ (Agner viryam) ; cf. II, 1, 1, 5; XIII, 1,1, 4. Xl KANDA, 4 ADHYAYA, I BRAHMANA, 10. 349 immortality: fire (fiery mettle), light (brilliance), and immortality he thus bestows upon him ;— ‘protector of life, protect my life!’ he thereby bestows life (vital strength) upon him. With a view to commencing the sacrifice, he then says to him, ‘ Restrain thy speech!’ for the sacrifice is speech. 8. Four (of the king's) wives are in attendance— the consecrated queen, the favourite wife, a discarded wife, and the Palagalt', all of them adorned and wearing gold ornaments (neck-plates)—with the view of the completeness of conjugal union. With them he enters the hall of the sacrificial fires—the Sacrificer by the eastern, the wives by the southern, door. 9. When the evening-offering* has been _performed, he lies down with his favourite wife behind the Gérhapatya hearth, with his head towards the north. At the same place® the other (wives) also lie down. He lies in her lap without embracing her‘, thinking, ‘May I, by this selfrestraint, reach successfully the end of the year!’ 10. When the morning offering has been performed, the Adhvaryu performs a full-offering ® with a view to his (the Sacrificer’s) gaining and securing everything, for the full means everything, _and the Asvamedha is everything. At this (offering) he releases speech by (bestowing) a boon, 1 See p. 313, note 2. * That is the evening performance of the Agnihotra. 5 Tad eva tatraiva, comm. “ Sosntarorfi asamvartamfnah sete. 5 For particulars regarding the ‘pQradhuti, or oblation of a spoonful of ghee, see part i, p. 302, note 2. 350, SATAPATHA-BRAHMANA, saying, ‘I grant a boon to the Brahman (priest) :’ (this he does) with a view to his gaining and securing everything, for a boon is everything, and the Asvamedha is everything. 11. The gold ornament which is attached to his (neck) he then gives to the Adhvaryu: in giving it to the Adhvaryu he secures to himself immortal life, for gold means immortal life.
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.
No commentary for this page.