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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1on 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. 13. For this (ish¢i) there are again seventeen kindling-verses. The two butter-portions are possessed of ‘wealth,’ with a view to his obtaining and securing vigour, for wealth is vigour (strength). [The verses, Aig-veda V, 82,7; IV, 54, 4,) ‘The all-divine, true lord (we hope to gain this day by our hymns, Savitz of true impulsion),’ and ‘Indestructible is that (work) of the divine Savitz, (that he will ever sustain the whole world: whatever he, the fair-fingered, bringeth forth over the extent of the earth and the expanse of the sky, that is truly his own), pronounced in a low voice, are the invitatory and offering formulas of the chief offering. Those of the Svishtak7t (he makes) the regular ones *, thinking, ‘Lest I should depart from the path of sacrifice:’ he thus finally establishes himself in the well-ordered sacrifice. Trishfubhverses they are for the sake of his gaining and securing (Indra’s) energy, vigour, for the Trishéubh is the vigour in Indra. The priests’ fee is gold weighing a hundred (grains): the meaning of this has been explained *. 14. Whilst the fore-offerings of this (ishéi) are 1 That is, their invitatory formulas contain the word ‘rayi’ (wealth). What particular verses are intended here, I do not know. ; * Viz. the trishfubh-verses Rig-veda X, 2,1; VI, 15, 14; see P. 351, note 3. * XII, 7, 2, 13. XIII KANDA, 4 ADHYAYA, 2 BRAHMANA, 17. 359 being performed, a Brahman lute-player, striking up the uttaramandr4 (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. 15. When this (offering) is completed, the Adhvaryu and the Sacrificer rise, and whisper in the horse’s right ear (V4g.S. XXII, 19), ‘ Plenteous by thy mother, strengthful by thy father...!’ the meaning of this has been explained’. They then set it free towards the north-east, for that— to wit, the north-east—is the region of both gods and men: they thus consign it to its own region, in order to its suffering no injury, for one who is established in his own home suffers no injury. 16. He says, ‘O ye gods, guardians of the regions, guard ye this horse, consecrated for offering unto the gods!’ The (four kinds of) human guardians of the (four) regions have been told, and these now are the divine ones, to wit, the Apyas, Sadhyas, Anvddhyas? and Maruts; and both of these, gods and men, of one mind, guard it for a year without turning (driving) it back. The reason why they do not turn it back, is that it is he that shines yonder,—and who, forsooth, is able to turn him back ? But were they to turn it back, everything here assuredly would go backward (go to ruin): therefore they guard it without turning it back.
2The reason why they do not turn it back, is that it is he that shines yonder,—and who, forsooth, is able to turn him back ? But were they to turn it back, everything here assuredly would go backward (go to ruin): therefore they guard it without turning it back. 17. He says, ‘ Ye guardians of the quarters, those who go on to the end of this (horse-sacrifice) will 1 See XIII, 1, 6, 1 seqq., 3, 7. 1-2 seqq. ? On these divine beings see Weber, Ind. Stud. LX, p. 6, note. 360 SATAPATHA-BRAHMANA., become (sharers of) the royal power, they will become kings worthy of being consecrated; but those who do not go on to the end of this (sacrifice) will be excluded from royal power, they will not become kings, but nobles and peasants, unworthy of being consecrated: do not ye therefore be heedless, and keep it (the horse) from water suitable for bathing and from mares! And whenever ye meet with any kind of Brahmamas, ask ye them, “ O Brahmazas, how much know ye of the Asvamedha?” and those who know naught thereof ye may despoil; for the Asvamedha is everything, and_he who, whilst being a Brahmaza, knows naught of the Asvamedha, knows naught of anything, he is not a Braéhmama, and as such liable to be despoiled. Ye shall give it drink, and throw down fodder for it; and whatever prepared food there is in the country all that shall be prepared for you. Your abode shall be in the house of a carpenter of these (sacrificers'), for there is the horse’s restingplace.’ TuirRp BRAHMANA. 1. Having set free the horse, he (the Adhvaryu) spreads a cushion wrought of gold (threads) south of the Vedi: thereon the Hotr? seats himself. On the right (south) of the Hotvz, the Sacrificer on a gold stool?; on the right of him, the Brahman + Thus Harisvamin,—tesh4m ka yagamfninfm madhye rathak4ro yas tasya grihe yushmfkam vasatat. The plural is probably meant as including the subjects of the king (cf. XI, 8, 4, 1), and the villages within reach of which the horse will roam. 2 At XI, 5, 3, 4; 7 ‘kGréa’ seems to mean a bunch or pad of grass, used as a seat. In the present instance it is explained as XII1 KANDA, 4 ADHYAYA, 3 BRAHMANA, 3. 361 and Udgatrz on cushions wrought of gold; in front of them, with his face to the west, the Adhvaryu on a gold stool, or a slab of gold. 2. When they are seated together, the Adhvaryu calls upon (the Hot#2), saying, ‘ Hotrz, recount the beings: raise thou this Sacrificer above the beings *!’ Thus called upon, the Hotvz, being about to tell the Pariplava? Legend, addresses (the Adhvaryu), ‘ Adhvaryu !’—‘ Havai* hotar!’ replies the Adhvaryu. * 3. ‘King Manu Vaivasvata, he says ;—‘ his people are Men, and they are staying here‘ ;’— a seat with feet (sapadam dsanam, Schol.on Ké4ty. XX, 2, 19), or as a seat or stool which has the appearance of a pad (pi/ham kOrddkriti, ? i.e. with a pad on it). According to Asv. Sr. X, 6, 10 the king is surrounded by his sons and ministers.
3XX, 2, 19), or as a seat or stool which has the appearance of a pad (pi/ham kOrddkriti, ? i.e. with a pad on it). According to Asv. Sr. X, 6, 10 the king is surrounded by his sons and ministers. 1 Or, perhaps, ‘raise this Sacrificer above (or, up to) the things of the past ;’ but see paragraph 15. * That is, the ‘revolving, recurrent, or cyclic legend,’ so called because it is renewed every ten days during the year. * Harisvamin explains this interjection, as if it were ‘hvayai’= pratihvayai, ‘1 will respond, I am ready to respond ;’ and, though this is probably a fanciful explanation, the arrangements made on this occasion are clearly such as to suggest a studied resemblance to the call and counter-call of the two priests on all occasions of a solemn utterance of sacrificial formulas, or the recitation of hymns, as at the Pritaranuvaka (part ii, p. 226 seqq.). Katy. XX, 3, 2, accordingly, calls it the Adhvaryu’s ‘pratigara,’ or response, Asv. St. X, 6, 1 3 makes the Adhvaryu’s answer ‘ho hotar’; and Saakh. Sr. XVI, 1 ‘ hoyi hotar.’ * The Hotrs’s utterances on the ten days of the revolving period (as set forth in passages 2-14) occur also, with some variations of detail, in the manuals defining the Hotrz’s duties, viz. the Asvalayana (X, 7) and Saikh4yana (XVI, 2) Sfitras (whilst the works of the Taittirlyakas seem to have nothing corresponding to this performance). Both Sftras omit ‘régé’ each time. Asvalayana, moreover, omits also the ‘iti’ along with it, because he does not interrupt the formula by an insertion, as is done here (ity 4ha) 362 SATAPATHA-BRAHMANA., householders, unlearned in the scriptures, have come thither’: it is these he instructs ;—‘ The Rik (verses) are the Veda*: this it is;’ thus saying, let him go over a hymn of the A’é, as if reciting it, Masters of lute-players have come and in the Sankh. S. (iti prathame, &c.). Gargya Narayana, on Asv. X, 7, 1, takes the opening words ‘prathame (&c.) shani’ to form part of the formulas :—‘on the first day Manu Vaivasvata (is king); but it is clear from the other two authorities that this cannot have been intended by the author of that Sftra.—The commentator on Sankh. S. XVI, 2 remarks, ‘ Manur Vaivasvato ragety-evam-Adikam 4khyfnam pariplavakhyam prathamahany akashée . . . tasya rag#o manushyé visak prag4s ta ima sate «dy4pi svadharm4n na falanti,’ thus apparently taking ‘rég4’ to form part of the formula, or rather of the topic of which the legend to be recited was to treat. This commentary thus apparently assumes that the legend begins with ‘Manur Vaivasvato rég&’; and that the subsequent clause leads on to the recitation of the Vedic text that is to follow (cf. note on paragraph 8) ;—though possibly this latter clause (as Professor M. Miller seems to take it) may only be an argumentative one, giving the reason why the householders are to be instructed. Cf. M. Miller, Hist. of Anc. Sansk. Lit., Pp. 37 seqq.
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.
1on 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. 13. For this (ish¢i) there are again seventeen kindling-verses. The two butter-portions are possessed of ‘wealth,’ with a view to his obtaining and securing vigour, for wealth is vigour (strength). [The verses, Aig-veda V, 82,7; IV, 54, 4,) ‘The all-divine, true lord (we hope to gain this day by our hymns, Savitz of true impulsion),’ and ‘Indestructible is that (work) of the divine Savitz, (that he will ever sustain the whole world: whatever he, the fair-fingered, bringeth forth over the extent of the earth and the expanse of the sky, that is truly his own), pronounced in a low voice, are the invitatory and offering formulas of the chief offering. Those of the Svishtak7t (he makes) the regular ones *, thinking, ‘Lest I should depart from the path of sacrifice:’ he thus finally establishes himself in the well-ordered sacrifice. Trishfubhverses they are for the sake of his gaining and securing (Indra’s) energy, vigour, for the Trishéubh is the vigour in Indra. The priests’ fee is gold weighing a hundred (grains): the meaning of this has been explained *. 14. Whilst the fore-offerings of this (ishéi) are 1 That is, their invitatory formulas contain the word ‘rayi’ (wealth). What particular verses are intended here, I do not know. ; * Viz. the trishfubh-verses Rig-veda X, 2,1; VI, 15, 14; see P. 351, note 3. * XII, 7, 2, 13. XIII KANDA, 4 ADHYAYA, 2 BRAHMANA, 17. 359 being performed, a Brahman lute-player, striking up the uttaramandr4 (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. 15. When this (offering) is completed, the Adhvaryu and the Sacrificer rise, and whisper in the horse’s right ear (V4g.S. XXII, 19), ‘ Plenteous by thy mother, strengthful by thy father...!’ the meaning of this has been explained’. They then set it free towards the north-east, for that— to wit, the north-east—is the region of both gods and men: they thus consign it to its own region, in order to its suffering no injury, for one who is established in his own home suffers no injury. 16. He says, ‘O ye gods, guardians of the regions, guard ye this horse, consecrated for offering unto the gods!’ The (four kinds of) human guardians of the (four) regions have been told, and these now are the divine ones, to wit, the Apyas, Sadhyas, Anvddhyas? and Maruts; and both of these, gods and men, of one mind, guard it for a year without turning (driving) it back. The reason why they do not turn it back, is that it is he that shines yonder,—and who, forsooth, is able to turn him back ? But were they to turn it back, everything here assuredly would go backward (go to ruin): therefore they guard it without turning it back.
2The reason why they do not turn it back, is that it is he that shines yonder,—and who, forsooth, is able to turn him back ? But were they to turn it back, everything here assuredly would go backward (go to ruin): therefore they guard it without turning it back. 17. He says, ‘ Ye guardians of the quarters, those who go on to the end of this (horse-sacrifice) will 1 See XIII, 1, 6, 1 seqq., 3, 7. 1-2 seqq. ? On these divine beings see Weber, Ind. Stud. LX, p. 6, note. 360 SATAPATHA-BRAHMANA., become (sharers of) the royal power, they will become kings worthy of being consecrated; but those who do not go on to the end of this (sacrifice) will be excluded from royal power, they will not become kings, but nobles and peasants, unworthy of being consecrated: do not ye therefore be heedless, and keep it (the horse) from water suitable for bathing and from mares! And whenever ye meet with any kind of Brahmamas, ask ye them, “ O Brahmazas, how much know ye of the Asvamedha?” and those who know naught thereof ye may despoil; for the Asvamedha is everything, and_he who, whilst being a Brahmaza, knows naught of the Asvamedha, knows naught of anything, he is not a Braéhmama, and as such liable to be despoiled. Ye shall give it drink, and throw down fodder for it; and whatever prepared food there is in the country all that shall be prepared for you. Your abode shall be in the house of a carpenter of these (sacrificers'), for there is the horse’s restingplace.’ TuirRp BRAHMANA. 1. Having set free the horse, he (the Adhvaryu) spreads a cushion wrought of gold (threads) south of the Vedi: thereon the Hotr? seats himself. On the right (south) of the Hotvz, the Sacrificer on a gold stool?; on the right of him, the Brahman + Thus Harisvamin,—tesh4m ka yagamfninfm madhye rathak4ro yas tasya grihe yushmfkam vasatat. The plural is probably meant as including the subjects of the king (cf. XI, 8, 4, 1), and the villages within reach of which the horse will roam. 2 At XI, 5, 3, 4; 7 ‘kGréa’ seems to mean a bunch or pad of grass, used as a seat. In the present instance it is explained as XII1 KANDA, 4 ADHYAYA, 3 BRAHMANA, 3. 361 and Udgatrz on cushions wrought of gold; in front of them, with his face to the west, the Adhvaryu on a gold stool, or a slab of gold. 2. When they are seated together, the Adhvaryu calls upon (the Hot#2), saying, ‘ Hotrz, recount the beings: raise thou this Sacrificer above the beings *!’ Thus called upon, the Hotvz, being about to tell the Pariplava? Legend, addresses (the Adhvaryu), ‘ Adhvaryu !’—‘ Havai* hotar!’ replies the Adhvaryu. * 3. ‘King Manu Vaivasvata, he says ;—‘ his people are Men, and they are staying here‘ ;’— a seat with feet (sapadam dsanam, Schol.on Ké4ty. XX, 2, 19), or as a seat or stool which has the appearance of a pad (pi/ham kOrddkriti, ? i.e. with a pad on it). According to Asv. Sr. X, 6, 10 the king is surrounded by his sons and ministers.
3XX, 2, 19), or as a seat or stool which has the appearance of a pad (pi/ham kOrddkriti, ? i.e. with a pad on it). According to Asv. Sr. X, 6, 10 the king is surrounded by his sons and ministers. 1 Or, perhaps, ‘raise this Sacrificer above (or, up to) the things of the past ;’ but see paragraph 15. * That is, the ‘revolving, recurrent, or cyclic legend,’ so called because it is renewed every ten days during the year. * Harisvamin explains this interjection, as if it were ‘hvayai’= pratihvayai, ‘1 will respond, I am ready to respond ;’ and, though this is probably a fanciful explanation, the arrangements made on this occasion are clearly such as to suggest a studied resemblance to the call and counter-call of the two priests on all occasions of a solemn utterance of sacrificial formulas, or the recitation of hymns, as at the Pritaranuvaka (part ii, p. 226 seqq.). Katy. XX, 3, 2, accordingly, calls it the Adhvaryu’s ‘pratigara,’ or response, Asv. St. X, 6, 1 3 makes the Adhvaryu’s answer ‘ho hotar’; and Saakh. Sr. XVI, 1 ‘ hoyi hotar.’ * The Hotrs’s utterances on the ten days of the revolving period (as set forth in passages 2-14) occur also, with some variations of detail, in the manuals defining the Hotrz’s duties, viz. the Asvalayana (X, 7) and Saikh4yana (XVI, 2) Sfitras (whilst the works of the Taittirlyakas seem to have nothing corresponding to this performance). Both Sftras omit ‘régé’ each time. Asvalayana, moreover, omits also the ‘iti’ along with it, because he does not interrupt the formula by an insertion, as is done here (ity 4ha) 362 SATAPATHA-BRAHMANA., householders, unlearned in the scriptures, have come thither’: it is these he instructs ;—‘ The Rik (verses) are the Veda*: this it is;’ thus saying, let him go over a hymn of the A’é, as if reciting it, Masters of lute-players have come and in the Sankh. S. (iti prathame, &c.). Gargya Narayana, on Asv. X, 7, 1, takes the opening words ‘prathame (&c.) shani’ to form part of the formulas :—‘on the first day Manu Vaivasvata (is king); but it is clear from the other two authorities that this cannot have been intended by the author of that Sftra.—The commentator on Sankh. S. XVI, 2 remarks, ‘ Manur Vaivasvato ragety-evam-Adikam 4khyfnam pariplavakhyam prathamahany akashée . . . tasya rag#o manushyé visak prag4s ta ima sate «dy4pi svadharm4n na falanti,’ thus apparently taking ‘rég4’ to form part of the formula, or rather of the topic of which the legend to be recited was to treat. This commentary thus apparently assumes that the legend begins with ‘Manur Vaivasvato rég&’; and that the subsequent clause leads on to the recitation of the Vedic text that is to follow (cf. note on paragraph 8) ;—though possibly this latter clause (as Professor M. Miller seems to take it) may only be an argumentative one, giving the reason why the householders are to be instructed. Cf. M. Miller, Hist. of Anc. Sansk. Lit., Pp. 37 seqq.
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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