Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11 Viz. according to Asv, Sr. X, 6, 4, —Rig-veda I, 45, 6 (tvam kitrasravastama) and V, 25, 7 (yad vasish‘ham yad agnaye). * Thus Harisvimin,—‘ anyebhyo dakshixadhuryebhya utkrish- [44] Aa 354 SATAPATHA-BRAHMANA. 2. And as to its being one marked with all colours, it is for the sake of his (the Sacrificer's) obtaining and securing everything, for colour (outward appearance) is everything, and the Asvamedha is everything. And as to its being perfect in speed, it is for the sake of his obtaining and securing vigour, for speed is‘vigour. And as to its being worth a thousand (cows), it is for the sake of his obtaining and securing everything, for a thousand means everything, and the Asvamedha is everything. And as to its being in its prime, it is for the sake of his obtaining unlimited vigour, for such a one that is in the prime (of youth) increases to unlimited vigour. And as to its being without its match under the right-side yoke, it is for the sake of his obtaining yonder (sun), for that (horse) indeed is he that shines yonder, and assuredly there is no one to rival him. 3. As to this, Bhallaveya, however, said, ‘ That horse should be of two colours, black-spotted', for that (horse) was produced from Prag4pati’s eye, and this eye is of two colours, white and black: he thus endows it with its own colour.’ 4. But Satyayag Ai said, ‘That horse should be of three colours, its forepart black, its hindpart white, with a wain for its mark in front ;—when its forepart is black it is the same as this black of the eye; and when its hindpart is white it is the same as this white of the eye; and when it has a wain for its mark in front, that is the pupil: such fah;’ hardly ‘ one which finds no (worthy) yoke-fellow’ (St. Petersb. Dict.). 1 Or, black with some other colour. XIII KANDA, 4 ADHYAYA, 2 BRAHMANA, 7. 355 a one, indeed, is perfect in colour'.’ Whichever of these, then, should be ready at hand, either a many-coloured one, or one of two colours, or one of three colours with a wain for its mark, let him slaughter it: but in speed it should certainly be perfect. ’ 5. In front (of the sacrificial ground) there are those keepers of it ready at hand,—to wit, a hundred royal princes, clad in armour; a hundred warriors armed with swords; a hundred sons of heralds and headmen, bearing quivers filled with arrows?; and a hundred sons of attendants® and charioteers, bearing staves;—and a hundred exhausted, worn out horses‘ amongst which, having let loose that (sacrificial horse), they guard it. 6. He then prepares an (ish/i) offering to Savitrz® —a cake on twelve potsherds to Savityz Prasavity¢—thinking, ‘May Savitrz impel this my sacrifice!’ for Savitvz (the sun), indeed, is the impeller (prasavitrz). 7. For this (offering) there are fifteen kindling- 1 One would expect an ‘iti’ here.
2He then prepares an (ish/i) offering to Savitrz® —a cake on twelve potsherds to Savityz Prasavity¢—thinking, ‘May Savitrz impel this my sacrifice!’ for Savitvz (the sun), indeed, is the impeller (prasavitrz). 7. For this (offering) there are fifteen kindling- 1 One would expect an ‘iti’ here. * Or, furnished with bundles of arrows,—ishuparshizah, for which Katy. XX, 2, 11, has ‘kalapinak’ (=saravapanabhastravantak schol.). Harisvamin explains it as if it were equivalent to ‘ishuvarshinah,’ ‘ showering arrows.’ * Harisvamin takes ‘kshttra’ as the body of revenue-officers (tax-gatherers, &c.), ‘dyavyayadhyakshasamfhad.’ ‘ That is, according to Harisvamin, over twenty-four years old; his explanation being based on the etymology of ‘nirash‘am’ as ‘outside the eight’ (viz. characteristics of age in horses, each of which is supposed to hold good for three years). * The three ishfis to Savitri, treated of in paragraphs 6-17, as well as the proceedings subsequent thereto, are repeated every day during the twelvemonth during which the sacred horse is allowed to roam about. Aa2 356 SATAPATHA-BRAHMANA. verses; and the two butter-portions relate to the slaying of Vvztra’, [The verses, Xzg-veda V, 82,9; VII, 45, 1] ‘He who calleth forth all these beings (with his call, may he, Savitvz, quicken us)!’ and ‘ May the divine Savitz come hither, treasure-laden, (filling the air whilst driving with his steeds; holding in his hand many’ things meet for man; and laying to rest and awakening the world), pronounced in a low voice, are the invitatory and offering formulas of the chief oblation. Those of the Svishéakrzt are two virag-verses*. The priests’ fee is gold weighing a hundred (grains): the meaning of this has been explained. 8. Whilst the fore-offerings of this (ish¢i) are being performed, a Brahman lute-player, striking up the uttaramandra (tune’), sings three strophes composed by himself (on topics‘ such as), ‘Such a sacrifice he offered —Such gifts he gave:’ the meaning of this has been explained’. 9. He then prepares a second (offering)—a cake on twelve potsherds to Savitrz Asavitr¢—thinking, ‘May Savitrz propel this my sacrifice!’ for Savitrz, indeed, is the propeller (Asavitrz). 1 See p. 350, note 3. * See p. 351, note 3. * Or, touching the uttaramandré lute,—literally, the ‘upper deep’ one, i.e. perhaps one the chords of which are pitched in the upper notes of the lower key. Cf. Scholl. on K&ty. XX, 2, 8 uttaramandra 4a giyanaprasiddha ; — uttaramandr4-samgftayan vindyam. Harisvamin does not explain the term. * Taitt. Br. ITI, 9, 14, 3 mentions three topics—one for each stanza,—viz. ‘ ‘hus (such and such gifts) thou gavest, hus (by such and such sacrifices) thou didst sacrifice, ‘hus thou didst cook (i.e. with such and such food thou didst regale the priests).’ 5 See XIII, 1, 5, 6. XIII KANDA, 4 ADHYAYA, 2 BRAHMANA, 12. 357
3‘ ‘hus (such and such gifts) thou gavest, hus (by such and such sacrifices) thou didst sacrifice, ‘hus thou didst cook (i.e. with such and such food thou didst regale the priests).’ 5 See XIII, 1, 5, 6. XIII KANDA, 4 ADHYAYA, 2 BRAHMANA, 12. 357 to. For this (offering) there are seventeen kindling-verses; and the two butter-portions are possessed of that which is?: the (truly) existent he thereby obtains. [The verses, Azg-veda V, 82, 5 ; VII, 45, 3,] ‘All troubles, O divine Savitvz, (keep from us, do thou send us that which is good)!’ and‘May that mighty god Savitri (the lord of treasure, send us treasure; shedding wide-spread lustre, may he bestow upon us the joys of mortal life)!’ pronounced in a low voice, are the invitatory and offering formulas of the chief oblation. Those of the Svish/akvzt are two anushfubh verses*. Silver is the priests’ fee,—for the sake of variety of colour, and also for the sake of (the horse’s) going outside? and not going away. It weighs a hundred (grains), for man has a life of a hundred (years), and a hundred energies: it is life, and energy, vigour, he thus secures for himself. 11. Whilst the fore-offerings of this (ish4i) are being performed, a Brahman lute-player, striking up the uttaramandra (tune), sings three strophes composed by himself (on topics such as), ‘Such a sacrifice he offered—Such gifts he gave:’ the meaning of this has been explained. 12. He then prepares a third (offering)—a cake 1 That is, their anuvaky&s contain forms of the root ‘as’ (or ‘bhQ’), to be; cf. p. 352, note 2. % See XIII, 4, 1, 15, Pp. 353, note 1. * Viz. going outside the sacrificial ground, and yet not running away from its keepers,—this, according to the text, would be symbolically expressed by the gold (which was given as the priests’ fee for the first offering) giving place to silver at the second offering, but coming in again at the third, 358 SATAPATHA-BRAHMANA. on twelve potsherds to Savityz Satyaprasava (‘of true impulse’); for that, indeed, is the true impulse which is Savitrz’s: ‘May he impel with true impulse this my sacrifice!’ so he thinks.
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.
11 Viz. according to Asv, Sr. X, 6, 4, —Rig-veda I, 45, 6 (tvam kitrasravastama) and V, 25, 7 (yad vasish‘ham yad agnaye). * Thus Harisvimin,—‘ anyebhyo dakshixadhuryebhya utkrish- [44] Aa 354 SATAPATHA-BRAHMANA. 2. And as to its being one marked with all colours, it is for the sake of his (the Sacrificer's) obtaining and securing everything, for colour (outward appearance) is everything, and the Asvamedha is everything. And as to its being perfect in speed, it is for the sake of his obtaining and securing vigour, for speed is‘vigour. And as to its being worth a thousand (cows), it is for the sake of his obtaining and securing everything, for a thousand means everything, and the Asvamedha is everything. And as to its being in its prime, it is for the sake of his obtaining unlimited vigour, for such a one that is in the prime (of youth) increases to unlimited vigour. And as to its being without its match under the right-side yoke, it is for the sake of his obtaining yonder (sun), for that (horse) indeed is he that shines yonder, and assuredly there is no one to rival him. 3. As to this, Bhallaveya, however, said, ‘ That horse should be of two colours, black-spotted', for that (horse) was produced from Prag4pati’s eye, and this eye is of two colours, white and black: he thus endows it with its own colour.’ 4. But Satyayag Ai said, ‘That horse should be of three colours, its forepart black, its hindpart white, with a wain for its mark in front ;—when its forepart is black it is the same as this black of the eye; and when its hindpart is white it is the same as this white of the eye; and when it has a wain for its mark in front, that is the pupil: such fah;’ hardly ‘ one which finds no (worthy) yoke-fellow’ (St. Petersb. Dict.). 1 Or, black with some other colour. XIII KANDA, 4 ADHYAYA, 2 BRAHMANA, 7. 355 a one, indeed, is perfect in colour'.’ Whichever of these, then, should be ready at hand, either a many-coloured one, or one of two colours, or one of three colours with a wain for its mark, let him slaughter it: but in speed it should certainly be perfect. ’ 5. In front (of the sacrificial ground) there are those keepers of it ready at hand,—to wit, a hundred royal princes, clad in armour; a hundred warriors armed with swords; a hundred sons of heralds and headmen, bearing quivers filled with arrows?; and a hundred sons of attendants® and charioteers, bearing staves;—and a hundred exhausted, worn out horses‘ amongst which, having let loose that (sacrificial horse), they guard it. 6. He then prepares an (ish/i) offering to Savitrz® —a cake on twelve potsherds to Savityz Prasavity¢—thinking, ‘May Savitrz impel this my sacrifice!’ for Savitvz (the sun), indeed, is the impeller (prasavitrz). 7. For this (offering) there are fifteen kindling- 1 One would expect an ‘iti’ here.
2He then prepares an (ish/i) offering to Savitrz® —a cake on twelve potsherds to Savityz Prasavity¢—thinking, ‘May Savitrz impel this my sacrifice!’ for Savitvz (the sun), indeed, is the impeller (prasavitrz). 7. For this (offering) there are fifteen kindling- 1 One would expect an ‘iti’ here. * Or, furnished with bundles of arrows,—ishuparshizah, for which Katy. XX, 2, 11, has ‘kalapinak’ (=saravapanabhastravantak schol.). Harisvamin explains it as if it were equivalent to ‘ishuvarshinah,’ ‘ showering arrows.’ * Harisvamin takes ‘kshttra’ as the body of revenue-officers (tax-gatherers, &c.), ‘dyavyayadhyakshasamfhad.’ ‘ That is, according to Harisvamin, over twenty-four years old; his explanation being based on the etymology of ‘nirash‘am’ as ‘outside the eight’ (viz. characteristics of age in horses, each of which is supposed to hold good for three years). * The three ishfis to Savitri, treated of in paragraphs 6-17, as well as the proceedings subsequent thereto, are repeated every day during the twelvemonth during which the sacred horse is allowed to roam about. Aa2 356 SATAPATHA-BRAHMANA. verses; and the two butter-portions relate to the slaying of Vvztra’, [The verses, Xzg-veda V, 82,9; VII, 45, 1] ‘He who calleth forth all these beings (with his call, may he, Savitvz, quicken us)!’ and ‘ May the divine Savitz come hither, treasure-laden, (filling the air whilst driving with his steeds; holding in his hand many’ things meet for man; and laying to rest and awakening the world), pronounced in a low voice, are the invitatory and offering formulas of the chief oblation. Those of the Svishéakrzt are two virag-verses*. The priests’ fee is gold weighing a hundred (grains): the meaning of this has been explained. 8. Whilst the fore-offerings of this (ish¢i) are being performed, a Brahman lute-player, striking up the uttaramandra (tune’), sings three strophes composed by himself (on topics‘ such as), ‘Such a sacrifice he offered —Such gifts he gave:’ the meaning of this has been explained’. 9. He then prepares a second (offering)—a cake on twelve potsherds to Savitrz Asavitr¢—thinking, ‘May Savitrz propel this my sacrifice!’ for Savitrz, indeed, is the propeller (Asavitrz). 1 See p. 350, note 3. * See p. 351, note 3. * Or, touching the uttaramandré lute,—literally, the ‘upper deep’ one, i.e. perhaps one the chords of which are pitched in the upper notes of the lower key. Cf. Scholl. on K&ty. XX, 2, 8 uttaramandra 4a giyanaprasiddha ; — uttaramandr4-samgftayan vindyam. Harisvamin does not explain the term. * Taitt. Br. ITI, 9, 14, 3 mentions three topics—one for each stanza,—viz. ‘ ‘hus (such and such gifts) thou gavest, hus (by such and such sacrifices) thou didst sacrifice, ‘hus thou didst cook (i.e. with such and such food thou didst regale the priests).’ 5 See XIII, 1, 5, 6. XIII KANDA, 4 ADHYAYA, 2 BRAHMANA, 12. 357
3‘ ‘hus (such and such gifts) thou gavest, hus (by such and such sacrifices) thou didst sacrifice, ‘hus thou didst cook (i.e. with such and such food thou didst regale the priests).’ 5 See XIII, 1, 5, 6. XIII KANDA, 4 ADHYAYA, 2 BRAHMANA, 12. 357 to. For this (offering) there are seventeen kindling-verses; and the two butter-portions are possessed of that which is?: the (truly) existent he thereby obtains. [The verses, Azg-veda V, 82, 5 ; VII, 45, 3,] ‘All troubles, O divine Savitvz, (keep from us, do thou send us that which is good)!’ and‘May that mighty god Savitri (the lord of treasure, send us treasure; shedding wide-spread lustre, may he bestow upon us the joys of mortal life)!’ pronounced in a low voice, are the invitatory and offering formulas of the chief oblation. Those of the Svish/akvzt are two anushfubh verses*. Silver is the priests’ fee,—for the sake of variety of colour, and also for the sake of (the horse’s) going outside? and not going away. It weighs a hundred (grains), for man has a life of a hundred (years), and a hundred energies: it is life, and energy, vigour, he thus secures for himself. 11. Whilst the fore-offerings of this (ish4i) are being performed, a Brahman lute-player, striking up the uttaramandra (tune), sings three strophes composed by himself (on topics such as), ‘Such a sacrifice he offered—Such gifts he gave:’ the meaning of this has been explained. 12. He then prepares a third (offering)—a cake 1 That is, their anuvaky&s contain forms of the root ‘as’ (or ‘bhQ’), to be; cf. p. 352, note 2. % See XIII, 4, 1, 15, Pp. 353, note 1. * Viz. going outside the sacrificial ground, and yet not running away from its keepers,—this, according to the text, would be symbolically expressed by the gold (which was given as the priests’ fee for the first offering) giving place to silver at the second offering, but coming in again at the third, 358 SATAPATHA-BRAHMANA. on twelve potsherds to Savityz Satyaprasava (‘of true impulse’); for that, indeed, is the true impulse which is Savitrz’s: ‘May he impel with true impulse this my sacrifice!’ so he thinks.
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.