Fetching
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Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The Adhvaryu calls in the same way (on the masters of lute-players), but does not perform the Prakrama oblations. 15. [In telling] this revolving (legend), he tells all royalties, all regions, all Vedas, all gods, all beings; and, verily, for whomsoever the Hotzr#, knowing this, tells this revolving legend, or whosoever even knows this, attains to fellowship and communion with these royalties, gains the sovereign rule and lordship over all people, secures for himself all the Vedas, and, by gratifying the gods, finally establishes himself on all beings. This very same legend revolves again and again for a year; and inasmuch as it revolves again and again, therefore 1 «Dharma Indra iti dasame, Dharma Indro ragety dheti Satapathe pratfkadarsanat,’ comm. on Sankh. S. * The two Sfitras still further qualify them as ‘ young srotriyas who accept no gifts,’ ‘manu(shya)dev4 hi ta ity abhipray4t,’ comm. on Sankh.; cp. Sat. Br. II, 2, 2, 6, ‘ye brahmaz&h susruvamso snfifands te manushyadev4t.’ * The text has ‘ brfy4t,’ ‘let him say;’ whilst the two Sfitras read ‘sima gayat,’ ‘let him sing a Saman’ (‘yat kiméid anindyam evisvamedhikam v4 prakaran&t,’ comm. on Saakh. S.). XIII KANDA, 4 ADHYAYA, 4 BRAHMANA, 2. 371 it is (called) the revolving (legend), For thirty-six ten-days’ periods he tells it,—the Brzhatt (metre) consists of thirty-six syllables, and cattle are related to the Brzhatt metre: by means of the Brzhatt he thus secures cattle for him. FourtH BRAHMANA. 1. When the year has expired', the Dtksha (initiation) takes place. After the slaughtering of the victim sacred to PragApati *, the (ish¢i) offerings * come to an end. Some, however, say, ‘Let him offer (them) on the fires of his Purohita (courtchaplain). But why should one who is initiated make offering ? There are twelve Dtksh4 (days), twelve Upasad (days) and three Suty4s (Soma-days), that amounts to the thrice-ninefold (stoma); but the thrice-ninefold, indeed, is a thunderbolt, and the horse is the nobility (kshatra), and the Raganya is the nobility; and political power (kshatra) is won by the thunderbolt: thus he wins‘ political power by means of the thunderbolt. 2. When the Initiation-offering has been completed, and Speech released in the evening, masters 1 Viz. from the day of the setting free the horse, not from that of the mess of rice cooked for the four priests. 3 That is, according to the comm., the he-goat offered to PragApati (along with one, or five, to Vayu) in connection with the building of the fire-altar (which is required for the Asvamedha), see part iii, pp. 165 seqq., 171 seqq. The building of the altar, generally occupying the space of a year, is apparently compressed on this occasion within the time of the Diksh4 and Upasads, ® Viz. the three ishsis to Savitrz’ performed daily throughout the year. « One would expect here the middle (sprisute) instead of the active (sprinoti) ; cf. Delbrtick, Altind. Syntax, p. 259. Bb2 372 SATAPATHA-BRAHMANA.
2the three ishsis to Savitrz’ performed daily throughout the year. « One would expect here the middle (sprisute) instead of the active (sprinoti) ; cf. Delbrtick, Altind. Syntax, p. 259. Bb2 372 SATAPATHA-BRAHMANA. of lute-players have come thither: these the Adhvaryu calls upon, ‘ Masters of lute-players,’ he says, ‘sing ye of this Sacrificer along with the gods!’ and they accordingly sing of him in that manner— 3. Day by day, after speech has been released, when, on the completion of the Agntshomtya (animal sacrifices), the Vasattvart (water) has been carried round? (the sacrificial ground). The reason why they thus sing of him along with the gods is that they thereby make him share the same world with the gods. 4. On the Sutyd-days (they sing of him) along with Pragdpati in the same way day by day, after the Vasativari (water) has been carried round *, and the Udavasaniy4 (offering) has been finally completed. The reason why they thus sing of him ? See part ii, p. 222 seqq. Whilst there the offering of a hegoat to Agni and Soma took place on the Upavasatha, or day before the Sutya or Soma-day, on the present occasion these preliminary animal sacrifices would also seem to be performed on each day from the completion of the Dtksh4 up to the Upavasatha day inclusive (? i.e.on the Upasad days, cf. Katy. Sr. XX. 3, 9; 4, 21). Moreover, though technically called Agnishomiya, the sacrifice—on the Upavasatha day, at all events (XIII, 4, 4, 11)—is not one of a single he-goat sacred to Agni and Soma, but a set of eleven victims distributed over the central eleven stakes (of which twenty-one are required on the Soma-days) in the manner explaiucd in ITI, 9, 1, 1 seqq. * That is, at the end of each of the three Soma-sacrifices, see part ii, p.454. The Udavasiniy4 (completing offering) takes place before the carrying round of the sacred water (ib. p. 389 seqq.). According to Katy. XX, 3, ro—11, however, this singing of the Sacrificer’s praises along with those of Prag&pati is to take place not only at the juncture specified in the text, but also at the beginning of the animal sacrifice of the Soma-days, that is, as would seem, prior to the slaying of the victims, at the morning pressing. The wording of our text seems hardly to admit of this interpretation. xl KANDA, 4 ADHYAYA, 4 BRAHMANA, 7. 373 along with Pragdpati is that they thereby finally make him share the same world with Pragdpati. 5. There are twenty-one sacrificial stakes, all of them twenty-one cubits long. The central one? is of raggud4la* wood; on both sides thereof stand two* pitud4ru (deodar) ones, six of bilva wood (Aegle Marmelos)—three on this side, and three on that,—six of khadira (Acacia Catechu) wood— three on this side, and three on that,—six of palasa (Butea frondosa) wood—three on this side, and three on that.
36. Then as to why these stakes are suchlike. When Pragdpati’s vital airs had gone out of him, his body began to swell; and what phlegm there was in it that flowed together and burst forth from inside through the nose, and it became this tree, the raggud4la, whence it is viscid, for it originated from phlegm: with that form (quality) he thus endows it (the stake). And as to why it is the (stake) standing by the fire, it is because that one is the centre of the stakes, and that nose is the centre of the (channels of the) vital airs: he thus puts it in its own place. 7. And what watery (liquid) fire, and what fragrance there was, that flowed together and ' That is, the so-called ‘agnishéfa,’ ‘ standing by (or opposite) the (Ahavantya) fire.’ Cp. p. 301, note 1. 2 The raggud4la (or raggudala, Say. on Taitt. Br. III, 8, 19, 1) or ‘ sleshmftaka’ is the Cordia Myxa or C. latifolia, from the bark of which (according to Stewart and Brandis, Forest Flora of N.W. and Centr. India) ropes (raggu) are made, whence doubtless the above, as well as its scientific name, is derived; whilst ‘ the adhesive viscid pulp is used as bird-lime.’ 5 That is, one on each side, right and left. 374 SATAPATHA-BRAHMANA. burst forth from the eye, and became that tree, the pttudaru ; whence that (wood) is sweet-smelling, since it originated from fragrance, and whence it is inflammable, since it originated from fire: with that quality he thus endows it. And because these two (pttuddru stakes) are on the two sides of the central one, therefore these two eyes are on the two sides of the nose: he thus puts those two in their own place. 8. And what ‘ kuntApa',’ what marrow there was, that flowed together, and burst forth from the ear, and became that tree, the bilva; whence all the fruit of that (tree) is eatable* inside, and whence it (the tree, or wood) is yellowish, for marrow is yellowish: with that quality he thus endows it. The two (sets of) pttud4ru (stakes) stand inside, and the bilva ones outside, for the eyes are inside, and the ears outside: he thus puts them in their own place. 9. From his (PragApati’s) bones the khadira was produced, whence that (tree) is hard and of great strength *, for hard, as it were, is bone: with that quality he thus endows it. The bilva (stakes) are 1 See p. 164, note 1. It would certainly seem to be something connected with the spinal cord. * According to Stewart and Brandis, the Aegle Marmelos is cultivated throughout India, and valued for its fruit, which is ‘globose, oblong, or pyriform, 2 to 5 in. diam., with a smooth, grey or yellow rind, and a thick, orange-coloured, sweet aromatic pulp.’ The flowers are stated to be greenish white, and ‘the wood light-coloured, mottled with darker wavy lines and small lightcoloured dots.’
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.
1The Adhvaryu calls in the same way (on the masters of lute-players), but does not perform the Prakrama oblations. 15. [In telling] this revolving (legend), he tells all royalties, all regions, all Vedas, all gods, all beings; and, verily, for whomsoever the Hotzr#, knowing this, tells this revolving legend, or whosoever even knows this, attains to fellowship and communion with these royalties, gains the sovereign rule and lordship over all people, secures for himself all the Vedas, and, by gratifying the gods, finally establishes himself on all beings. This very same legend revolves again and again for a year; and inasmuch as it revolves again and again, therefore 1 «Dharma Indra iti dasame, Dharma Indro ragety dheti Satapathe pratfkadarsanat,’ comm. on Sankh. S. * The two Sfitras still further qualify them as ‘ young srotriyas who accept no gifts,’ ‘manu(shya)dev4 hi ta ity abhipray4t,’ comm. on Sankh.; cp. Sat. Br. II, 2, 2, 6, ‘ye brahmaz&h susruvamso snfifands te manushyadev4t.’ * The text has ‘ brfy4t,’ ‘let him say;’ whilst the two Sfitras read ‘sima gayat,’ ‘let him sing a Saman’ (‘yat kiméid anindyam evisvamedhikam v4 prakaran&t,’ comm. on Saakh. S.). XIII KANDA, 4 ADHYAYA, 4 BRAHMANA, 2. 371 it is (called) the revolving (legend), For thirty-six ten-days’ periods he tells it,—the Brzhatt (metre) consists of thirty-six syllables, and cattle are related to the Brzhatt metre: by means of the Brzhatt he thus secures cattle for him. FourtH BRAHMANA. 1. When the year has expired', the Dtksha (initiation) takes place. After the slaughtering of the victim sacred to PragApati *, the (ish¢i) offerings * come to an end. Some, however, say, ‘Let him offer (them) on the fires of his Purohita (courtchaplain). But why should one who is initiated make offering ? There are twelve Dtksh4 (days), twelve Upasad (days) and three Suty4s (Soma-days), that amounts to the thrice-ninefold (stoma); but the thrice-ninefold, indeed, is a thunderbolt, and the horse is the nobility (kshatra), and the Raganya is the nobility; and political power (kshatra) is won by the thunderbolt: thus he wins‘ political power by means of the thunderbolt. 2. When the Initiation-offering has been completed, and Speech released in the evening, masters 1 Viz. from the day of the setting free the horse, not from that of the mess of rice cooked for the four priests. 3 That is, according to the comm., the he-goat offered to PragApati (along with one, or five, to Vayu) in connection with the building of the fire-altar (which is required for the Asvamedha), see part iii, pp. 165 seqq., 171 seqq. The building of the altar, generally occupying the space of a year, is apparently compressed on this occasion within the time of the Diksh4 and Upasads, ® Viz. the three ishsis to Savitrz’ performed daily throughout the year. « One would expect here the middle (sprisute) instead of the active (sprinoti) ; cf. Delbrtick, Altind. Syntax, p. 259. Bb2 372 SATAPATHA-BRAHMANA.
2the three ishsis to Savitrz’ performed daily throughout the year. « One would expect here the middle (sprisute) instead of the active (sprinoti) ; cf. Delbrtick, Altind. Syntax, p. 259. Bb2 372 SATAPATHA-BRAHMANA. of lute-players have come thither: these the Adhvaryu calls upon, ‘ Masters of lute-players,’ he says, ‘sing ye of this Sacrificer along with the gods!’ and they accordingly sing of him in that manner— 3. Day by day, after speech has been released, when, on the completion of the Agntshomtya (animal sacrifices), the Vasattvart (water) has been carried round? (the sacrificial ground). The reason why they thus sing of him along with the gods is that they thereby make him share the same world with the gods. 4. On the Sutyd-days (they sing of him) along with Pragdpati in the same way day by day, after the Vasativari (water) has been carried round *, and the Udavasaniy4 (offering) has been finally completed. The reason why they thus sing of him ? See part ii, p. 222 seqq. Whilst there the offering of a hegoat to Agni and Soma took place on the Upavasatha, or day before the Sutya or Soma-day, on the present occasion these preliminary animal sacrifices would also seem to be performed on each day from the completion of the Dtksh4 up to the Upavasatha day inclusive (? i.e.on the Upasad days, cf. Katy. Sr. XX. 3, 9; 4, 21). Moreover, though technically called Agnishomiya, the sacrifice—on the Upavasatha day, at all events (XIII, 4, 4, 11)—is not one of a single he-goat sacred to Agni and Soma, but a set of eleven victims distributed over the central eleven stakes (of which twenty-one are required on the Soma-days) in the manner explaiucd in ITI, 9, 1, 1 seqq. * That is, at the end of each of the three Soma-sacrifices, see part ii, p.454. The Udavasiniy4 (completing offering) takes place before the carrying round of the sacred water (ib. p. 389 seqq.). According to Katy. XX, 3, ro—11, however, this singing of the Sacrificer’s praises along with those of Prag&pati is to take place not only at the juncture specified in the text, but also at the beginning of the animal sacrifice of the Soma-days, that is, as would seem, prior to the slaying of the victims, at the morning pressing. The wording of our text seems hardly to admit of this interpretation. xl KANDA, 4 ADHYAYA, 4 BRAHMANA, 7. 373 along with Pragdpati is that they thereby finally make him share the same world with Pragdpati. 5. There are twenty-one sacrificial stakes, all of them twenty-one cubits long. The central one? is of raggud4la* wood; on both sides thereof stand two* pitud4ru (deodar) ones, six of bilva wood (Aegle Marmelos)—three on this side, and three on that,—six of khadira (Acacia Catechu) wood— three on this side, and three on that,—six of palasa (Butea frondosa) wood—three on this side, and three on that.
36. Then as to why these stakes are suchlike. When Pragdpati’s vital airs had gone out of him, his body began to swell; and what phlegm there was in it that flowed together and burst forth from inside through the nose, and it became this tree, the raggud4la, whence it is viscid, for it originated from phlegm: with that form (quality) he thus endows it (the stake). And as to why it is the (stake) standing by the fire, it is because that one is the centre of the stakes, and that nose is the centre of the (channels of the) vital airs: he thus puts it in its own place. 7. And what watery (liquid) fire, and what fragrance there was, that flowed together and ' That is, the so-called ‘agnishéfa,’ ‘ standing by (or opposite) the (Ahavantya) fire.’ Cp. p. 301, note 1. 2 The raggud4la (or raggudala, Say. on Taitt. Br. III, 8, 19, 1) or ‘ sleshmftaka’ is the Cordia Myxa or C. latifolia, from the bark of which (according to Stewart and Brandis, Forest Flora of N.W. and Centr. India) ropes (raggu) are made, whence doubtless the above, as well as its scientific name, is derived; whilst ‘ the adhesive viscid pulp is used as bird-lime.’ 5 That is, one on each side, right and left. 374 SATAPATHA-BRAHMANA. burst forth from the eye, and became that tree, the pttudaru ; whence that (wood) is sweet-smelling, since it originated from fragrance, and whence it is inflammable, since it originated from fire: with that quality he thus endows it. And because these two (pttuddru stakes) are on the two sides of the central one, therefore these two eyes are on the two sides of the nose: he thus puts those two in their own place. 8. And what ‘ kuntApa',’ what marrow there was, that flowed together, and burst forth from the ear, and became that tree, the bilva; whence all the fruit of that (tree) is eatable* inside, and whence it (the tree, or wood) is yellowish, for marrow is yellowish: with that quality he thus endows it. The two (sets of) pttud4ru (stakes) stand inside, and the bilva ones outside, for the eyes are inside, and the ears outside: he thus puts them in their own place. 9. From his (PragApati’s) bones the khadira was produced, whence that (tree) is hard and of great strength *, for hard, as it were, is bone: with that quality he thus endows it. The bilva (stakes) are 1 See p. 164, note 1. It would certainly seem to be something connected with the spinal cord. * According to Stewart and Brandis, the Aegle Marmelos is cultivated throughout India, and valued for its fruit, which is ‘globose, oblong, or pyriform, 2 to 5 in. diam., with a smooth, grey or yellow rind, and a thick, orange-coloured, sweet aromatic pulp.’ The flowers are stated to be greenish white, and ‘the wood light-coloured, mottled with darker wavy lines and small lightcoloured dots.’
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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