* The Sacrificer’s wife (according to another sikh4) also silently puts one on the G&rhapatya fire.
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repeated, he brings the draught, and hands it to the Sacrificer.
31. Having solicited an invitation! (and received an answer from the priests), he drinks of it, with (Vag. S. XX XVIII, 27), ‘May there be in me that great energy,—a great energy, indeed, is he who shines yonder ;—‘in me the fitness, in me the intelligence,—fitness and intelligence he thus secures to himself;—‘the Gharma of triple fires shineth,—for this Gharma of triple fires indeed shines ;—‘ together with the shining light,—for together with the shining light (the sun) it indeed is;—‘together with the fire, the Brahman, —for together with the fire, the Brahman, it indeed is ;—(Vag. S. XX XVIII, 28), ‘The seed of the milk hath been brought,—for this is indeed the seed of the milk that has been brought ;—‘ may we obtain the milking thereof year after year!’—it is a blessing he thereby invokes. They then cleanse themselves at the pit: the significance of this is the same as before.
32. Now, then, as to the sacrificial gifts. The gold plate he gives to the Brahman; for the Brahman is seated, and gold is settled * glory : therefore he gives the gold plate to the Brahman.
33. And that cow which yielded the Gharmamilk he gives to the Adhvaryu; for scorched, as it were, is the Gharma, and the Adhvaryu comes forth (from the sacrificial ground) like something scorched *: therefore he gives it to the Adhvaryu.
34. And that cow which yielded the Sacrificer’s
1 See p. 489, note 2. .
* Lit, lying, i.e. not standing or moving.
* Cf. XI, 2, 7, 32.
p. 504
fast-milk he gives to the Hots#; for the Hotz? is the sacrifice, and the Sacrificer also is the sacrifice: therefore he gives it to the Hotzz.
35. And that cow which yielded the fast-milk for the (Sacrificer’s) wife he gives to the chanters, for it is they, the Udgatrzs, that do, as it were, the wife's work on this occasion: therefore he gives it to the chanters.
36. And, verily, whosoever either teaches, or partakes of, this (Pravargya) enters that life, and that light: the observance thereof is the same as at the creation’.
Seconp BrAHMANA. ExpraTory CEREMONIES.
1. Now this—to wit, the sacrifice—is the self of all beings, and of all gods: after its successful consummation the Sacrificer prospers in offspring (or, people) and cattle; but he whose Gharma {pot) is shattered is deprived of his offspring and cattle. In that case there is an expiation.
2. He offers an oblation of a full (spoon of ghee) ; for the full means everything: with everything he thus heals whatever has been unsuccessful in the sacrifice.
3. [He offers, with Vag. S. XX XIX, 1,] ‘Hail to the vital airs with their over-lord!’—the over-lord of the vital airs, doubtless, is the mind (soul), for in the mind all the vital airs are established: it is thus by means of the mind that
3. [He offers, with Vag. S. XX XIX, 1,] ‘Hail to the vital airs with their over-lord!’—the over-lord of the vital airs, doubtless, is the mind (soul), for in the mind all the vital airs are established: it is thus by means of the mind that he thereby heals whatever has been unsuccessful in the sacrifice.
1 See p. 458, note 1.
p. 505
4. ‘To the Earth hail!’—the earth, doubtless, is a place of abode for all the gods: it is thus by means of all the deities that he heals whatever has been unsuccessful in the sacrifice.
5. ‘To Agni hail!’—Agni, doubtless, is the self of all the gods: it is thus by means of all the deities that he heals whatever has been unsuccessful in the sacrifice.
6. ‘To the Air hail!’—the air, doubtless, is a place of abode for all the gods: it is thus by means of all the deities that he heals whatever has been unsuccessful in the sacrifice.
7. ‘To Vayu hail!’—Vayu (the wind), doubtless, is the self of all the gods: it is thus by means of all the deities that he heals whatever has been unsuccessful in the sacrifice.
8. ‘To the Sky hail!’—the sky, doubtless, is a place of abode for all the gods: it is thus by means of all the deities that he heals whatever has been unsuccessful in the sacrifice.
9. ‘To Sfrya hail!’—Sdrya (the sun), doubtless, is the self of all the gods: it is thus by means of all the deities that he heals whatever has been unsuccessful in the sacrifice.
io. [V4ag. S. XXXIX, 2,] ‘To the Regions hail!’—the regions, doubtless, are a place of abode for all the gods: it is thus by means of all the deities that he heals whatever has been unsuccessful in the sacrifice.
11. ‘To Kandra hail!’—andra (the moon), doubtless, is the self of all the gods: it is thus by means of all the deities that he heals whatever has been unsuccessful in the sacrifice.
12. ‘To the Nakshatras hail!'—the Nakp. 506shatras (lunar asterisms), doubtless, are a place of abode for all the gods: it is thus by means of all the deities that he heals whatever has been unsuccessful in the sacrifice.
13. ‘To the Waters hail!’—the waters, doubtless, are a place of abode for all the gods: it is thus by means of all the deities that he heals whatever has been unsuccessful in the sacrifice.
14. ‘To Varuma hail!’—Varuma, doubtless, is the self of all the gods: it is thus by means of all the deities that he heals whatever has been unsuccessful in the sacrifice.
15. ‘To the Navel hail! To the Purified one! hail!’—This is undefined, for undefined is Pragapati, and PragApati is the sacrifice: it is thus Pragdpati, the sacrifice, he thereby heals.
16. These are thirteen oblations,—for there are thirteen months in the year, and the year is Pragapati, and Pragdpati is the sacrifice: it is thus Pragapati, the sacrifice, he thereby heals.
16. These are thirteen oblations,—for there are thirteen months in the year, and the year is Pragapati, and Pragdpati is the sacrifice: it is thus Pragapati, the sacrifice, he thereby heals.
17. [V4g. S. XXXIX, 3,] ‘To the Voice hail!’—a mouth he thereby gives to it;—‘to the Breath hail! to the Breath hail!’—two nostrils (a nose) he thereby gives to it;—‘to the Eye hail! to the Eye hail!’—two eyes he thereby gives to it;—‘to the Ear hail! to the Ear hail!’—two ears he thereby gives to it.
18. These are seven oblations,—now seven in number are these vital airs in the head: it is them he thereby gives to it. He offers a last oblation of a full (spoon),—the full means every-
1 Mahidhara takes ‘ pfita’ in the sense of ‘ the purifier (sodhaka)’ and apparently the name of a god (as he does also the Navel (nabhyai devatéyai) ).
p. 507
thing: with everything he thus heals whatever has been unsuccessful in the sacrifice,—
19. With (Vag. S. XXXIX, 4), ‘The mind’s purpose,—by the mind, indeed, everything is gained here: by the mind he thus heals whatever has been unsuccessful in the sacrifice ;—
20. ‘The truth of speech may I freely obtain,—by speech everything is gained here: by speech he thus heals whatever has been unsuccessful in the sacrifice;—‘may the form of cattle, the essence of food, fame, and prosperity accrue unto me, hail!’—a blessing he thereby invokes.
21, Thereupon, having pounded that spare (clay), and mixed it with powdered clay, he makes (a pot) in proper form, and bakes it in proper form for the purpose of the ‘setting out’; and let him perform (the sacrifice) with whichever of the two reserve (pots) may be firm.
22. The Pravargya, indeed, is the year; for the year is everything, and the Pravargya is everything: when it is placed on the fire then it is spring; when it is burning-hot then it is summer; when it is flowing over then it is the rainy season ;—but, indeed, when the rains overflow, all the gods and all beings subsist thereon; and, verily, the rains overflow for him who thus knows this.
23. The Pravargya, indeed, is these worlds, for these worlds are everything, and the Pravargya is everything: when it is placed on the fire then it is this (terrestrial) world; when it is burninghot then it is the air-world; and when it flows over then it is yonder (heavenly) world ;—but,
508. SATAPATHA-BRAHMANA.
indeed, when yonder world overflows, all the gods and all beings subsist thereon; and, verily, yonder world overflows for him who thus knows this.
24. The Pravargya, indeed, is those deities— Agni, Vayu, and Aditya; for those deities are everything, and the Pravargya is everything: when it is placed on the fire then it is Agni; when it is burning-hot then it is Vayu (the wind); and when it flows over then it is Aditya (the sun) ;—but, indeed, when yonder sun overflows, all the gods and all beings subsist upon him; and, verily, yonder sun overflows for him who thus knows this.
25. The Pravargya, indeed, is the Sacrificer, his own self, his offspring (or people) and cattle; for the Sacrificer is everything, and the Pravargya is everything: when it is placed on the fire then it is his own self; when it is burning-hot then it is his offspring; and when it flows over then it is his cattle ;—but, indeed, when the cattle overflow (with milk) all the gods and all beings subsist thereon ; and, verily, the cattle overflow for him who thus knows this,
26. The Pravargya, indeed, is the Agnihotra, for the Agnihotra is everything, and the Pravargya is everything: when it (the Agnihotra milk) is put on the fire then it is the (Gharma) placed thereon ; when it is ladled out then it is the burning-hot (Gharma); and when it is offered then it is the overflowing (Gharma) ;—but, indeed, when the Agnihotra overflows all the gods and all beings subsist thereon; and, verily, the Agnihotra overflows for him who thus knows this.
27. The Pravargya, indeed, is the New and Fullmoon sacrifices ; for the New and Full-moon sacrifices xIv KANDA, 3 ADHYAYA, 2 BRAHMANA, 30. 509 are everything, and the Pravargya is everything: when it (the havis) is put on the fire then it is the (Gharma) placed thereon; when it is standing ready then it is the burning-hot (Gharma); and when it is offered then it is the overflowing (Gharma) ;— but, indeed, when the New and Full-moon sacrifices overflow all the gods and all beings subsist thereon ; and, verily, the New and Full-moon sacrifices overflow for him who thus knows this,
28, The Pravargya, indeed, is the Seasonal sacrifices, for the Seasonal sacrifices are everything, and the Pravargya is everything: when it (the havis) is put on the fire then it is the (Gharma) placed thereon; when it is standing ready then it is the burning-hot (Gharma) ; and when it is offered then it is the overflowing (Gharma) ;—but, indeed, when the Seasonal sacrifices overflow then all the gods and all beings subsist thereon; and, verily, the Seasonal sacrifices overflow for him who thus knows this.
29. The Pravargya, indeed, is the Animal sacrifice, for the Animal sacrifice is everything, and the Pravargya is everything: when it (the meat) is put on the fire then it is the (Gharma) placed thereon ; and when it is standing ready then it is the burninghot (Gharma) ; and when it is offered then it is the overflowing (Gharma) ;—but, indeed, when the animal offering overflows all the gods and all beings subsist thereon; and, verily, the animal offering overflows for him who thus knows this.
30. The Pravargya, indeed, is Soma, for Soma is everything, and the Pravargya is everything : when it is poured out then it is the (Gharma) placed on the fire; when it is drawn (into the
p. 510
30. The Pravargya, indeed, is Soma, for Soma is everything, and the Pravargya is everything : when it is poured out then it is the (Gharma) placed on the fire; when it is drawn (into thep. 510 cups) then it is the burning-hot (Gharma); and when it is offered then it is the overflowing (Gharma) ;—but, indeed, when Soma overflows all the gods and all beings avail themselves thereof; and, verily, Soma overflows for him who thus knows this; and, verily, no sacrifice whatever is offered without the Pravargya for him who thus knows this.
31. And, verily, whosoever either teaches, or partakes of, this (Pravargya) enters that life, and that light: the observance of the rule thereof is the same as at the creation’.
1 See p. 458, note 1.
INDEX TO PARTS III, IV, AND V.
6 (KANDAS V—XIV.)
abhigit, Soma-day, Part IV, page
321n. abbiplava-shadaha, III, introd. xxi; V, 148; is the established (regular) shadaha, 149; used by dityas when contending with Abgiras, 152; etymology, 152,
162.
abhisheka, III, 68; the ‘ Vasor dhara’ and V&agaprasaviya oblations performed on completed fire-altar are a consecrationceremony superior to the ordinary one, IV, 213 seq.; and including the consecration of both Ragasflya and Vagapeya, 225.
abhri (spade), lies on left side of Ahavantya, 1II, 199; made of bamboo, 199.
adabhya-graha, is speech, up-breathing, ear, V, 105; etymology, 105-7.
adara, plants, how produced, V, 451; =p(itika, 451; they are fragrant and blaze up in fire, 452.
adhrigu, litany, V, 385-6.
adhvan, ghee-offering to, in the house of the courier, ITI, 64.
Adhvaryu, seated towards east, III, 108; his fee at Dasapeya a golden mirror, 119; their fee a sterile cow for pa#tkabila oblation to Mitra-Varuna, 122; spreads the sacrifice, 142 ; his fee at Sautramant three garments ; the Asvins the Adhvaryus of the gods, IV, 23; sings the
Adhvaryu, seated towards east, III, 108; his fee at Dasapeya a golden mirror, 119; their fee a sterile cow for pa#tkabila oblation to Mitra-Varuna, 122; spreads the sacrifice, 142 ; his fee at Sautramant three garments ; the Asvins the Adhvaryus of the gods, IV, 23; sings the
Saimans over the completed altar, 181 ; in drawing the Somacup he takes Prag4pati’s vital fluid, 282; must pronounce his Yagus indistinctly, 340; is summer whence he is as if scorched, V, 453; how he is to step past the vedi when calling or having called for the sraushat, 57- 8; initiated by Pratiprasthatri for sattra, as the mind, 136; they drink the Asvina cup of Sautramazi, the Asvins being the Adhvaryus of the gods, 245; is scorched, as it were, 503. Aditi, by sixteen syllables gains the shodasa-stoma, III, 40; aru to, 60; is this earth, 60, 378; V, 6, 181,293; the wife of the gods, III, 60; urusarma (of wide shelter), go; Aditi and Diti, 93; prayugam havis (pap), 125 5 reddishwhite cow pregnant with calf her victim at oblation of teams, 125; is speech, 237 ; offers firepan to her sons, the gods, 238 ; gives (dad) everything here, 378; back of Aditi (the earth), 1V, 27; Aditi and Pfshan, connected with trinava-stoma, 69 ; ruler of the Fathers, 74;—(additional) pap at New moon, V, 5, 6; paps at Sautramani, 213 n., 268. Aditya (the sun), even rising burns up plants, III, 78; how created, 148; his union with sky, 149; with him the Adityas placed in sky, 150; is the Agni on the altar, 152, 194; with Paramesbssin connected with sky, a a oy
p. 512
SATAPATHA-BRAHMANA.
Aditya (the sun), even rising burns up plants, III, 78; how created, 148; his union with sky, 149; with him the Adityas placed in sky, 150; is the Agni on the altar, 152, 194; with Paramesbssin connected with sky, a a oy
p. 512
SATAPATHA-BRAHMANA.
189; is space-filler, 189; regent of sky, 204, (286); a thunderbolt, 208; Agni, Vayu, and Aditya all the light, 210; none other than the width of the sky can contain him, 216, 364; placed upwards from here in the east, 223, 275; is the truth, 265 ; thetwenty-first, or twenty-onefold, 265, 308; IV, 62, 163; V, 37, 2913; was Agni’s protector against the Rakshas, IIT, 266; is the hook (Asajgana) to which the worlds are fastened by means of the quarters, 269; encompassed by the two worlds, a71; is the fire on Ahavaniya, (fire-altar), 309; is the vigour that went from Prag4pati, 3125 white horse his representative, 359; kisses all creatures by his rays, 359; strings these worlds to himself on a thread (the wind), 360; IV, 141; is settled on earth by his rays, III, 365; is the Brahman, firstborn in front (east), 366; man (purusha) in his disk (mandala), 3673; looks downward and gives warmth by his rays, 367; like a drop leaping to the sky and the earth, 368; moves round these worlds from left to right, 400; the brilliant face (front) of the gods, 408; he is (s(irya) the soul of everything that moves and stands, 408 ; is the all-embracer (? all-expander, all-opener) and becomes the eye, IV, 8; is the upper region, 27; is placed within the southern region, 27; the sustainer of air and regions, and ruler of beings, 28; when he sets everything holds its peace, 62; is the sixteenfold wielder of the (fifteenfold) thunderbolt, 85; is the extent (vyadas), 88; is a bright razor (kshura bhraga), 89; (unclimbable, 89); Agni, Vayu, and Aditya move hitherwards and thitherwards, go ; is Indra, 92; all hymns are in praise of him, 92; hasthe earth as his foundation, 95; the all-embracer,connected with the west, 106 ; burns only on this side of
the sky, 130; the luminous Aditya is on the back of the sky, 131; shines for all the three worlds, 132; passes by these worlds and revolves incessantly round them from left to right, 134, 136; is the vital power (ayus), 142 ; animates all this universe, which is in his shadow, 142; Agni, Vayu, and Aditya are the hearts of the gods, 162; isthe heart of Agni- Pragapati, the altar and universe, 180; Agni, Vayu, and Aditya are the Pravargya (vessels), 187; in the air, half-way between the two worlds, 196; keeps measuring in the middle of the sky, and even in rising fills the three worlds,196; isa showering ocean, and a ruddy bird, 197; traversing guards the ends of these worlds, 197; connected with the Trishtubh, 197; Aditya the man (nara) of the sky as (part of) the All (visva), 208; is the eye, 208; is the highest of all the universe, 240; is the Dhatri (orderer), 264; is the year and the one hundred and one-fold Agni (fire-altar), 313; his rays are a _hundredfold, 313, 3223 is established in the seven worlds of the gods, 314; is Agni (Prag4pati), ascended to heaven, 349; is the Arka, 349; Agni considered as Aditya, 363, triad—Agni, Aditya, Prana —are the eater, the Arka, the Uktha, the Purusha, 398, 399; Aditya one of the six doors to the Brahman, V, 66, 67; to Aditya offering is made in Agni at Agnihotra, 112 seq.; slaughtered by Pragapati as sacrificial animal, and consequently endowed with certain powers, 128 seq.; Agni, Aditya, Vayu are light, might, glory (fame), 1733 the Sacrificer is Aditya, 248; Aditya is the divine Kshatra, the glory (sri), the supreme lordship, the summit of the fallow one, the realm of light, 291;—cf. Varuna Aditya.
4ditya-namani (parth4ni), III, 83.
oo
INDEX TO PARTS III, IV, AND V.
p. 513
Adityas, by fifteen syllables gain
paf#ikadasa-stoma, III, 40; animal offcring to (instead of to Aditi), 126; twelve, born from Vak, 149; placed with Aditya in the sky, 150; fashioned the sky by means of Gagati, 234; pap at diksh@ of Agnikayana, 247 ;—produced, IV, 33; Adityas and Maruts, connected with embryos and the pasavimsa-stoma,68; Vasus, Rudras, and Adityas separated and were the lords when heaven and earth separated, 75; lords of the western region, 101; connected with Varuna, saptadasastoma, &c., 101; Vasus, Rudras, Adityas, Maruts, Visve Devaé build on different sides of altar (E. S. W. N. Upper), 118 ;—the twelve Adityas enumerated, V, .116; Adityas and Angiras contending for getting first to heaven, 152; arise by performance of third pressing, 173; the sacrificial horse to go the way of the Adityas, 288 ; consecrate king by the Gagati, 313; obtain the part of Vishwu, the sacrifice, corresponding to the evening-pressing, 443;_ Indra, with Vasus, Rudras, and Adityas, receives offering of gharma, 479-80.
Agatasatrava. See Bhadrasena. Agatasttru, king of K4si, III, rqt. age-grades (vayamsi), oblations relating thereto, forming part of Vasor dhara, IV, 218.
Agatasatrava. See Bhadrasena. Agatasttru, king of K4si, III, rqt. age-grades (vayamsi), oblations relating thereto, forming part of Vasor dhara, IV, 218.
aghara (libation of ghee), 111, 172. Agigarta, father of Sunadsepha,
1 95+ Agni,by one syllable gainsthe breath,
III, 403 is all deities, 44; the lower end, 44 ; the sacrifice, 45; gold his seed, and the fee for his oblations, 45, 59; is fiery spirit or brightness (tegas), 46,82; with Indra smites the Rakshas, 51; is Varuma and Rudra, 51; the giver, 54; Vaisvanara, twelvekapala cake to, 57; Anikavat, eight-kapala cake to, 58; Agni Grihapati, eight-kapala cake of quick-grown rice, 69, 89;
(44]
Ll
partha-oblation to, 82; to him belong shoulder-pieces of yoke, ror; rathavimofantya-oblation to,ro1; Agni Dharmazaspati, 112; assists Varuna, 113; at upasad eight-kapala cake to, 118; pasikabila ditto on east part of vedi,120, 1213 fee is gold, 121; prayugdm havis, eight-kapala cake, 125; Prag4pati-Agni,thePurusha,1 44; the Brahman (triple science) in Agni’s mouth, 146; etymology (agri), 146; is trivrit, the altar consisting of nine substances, 147; gayatra, 148,161; unionwith earth, 148; with Agni the Vasus placed on earth, 150; restores Prag4pati, hence PragApati called Agni, 151,152; Agni Kitya, 151 seq.; is the sun (as an Aditya), 152; Prag&pati’s son and father, 154; is speech, 1543 becomes a bird to bear sacrifice to sky, 157; his eight or nine forms (Rudra, Sarva, Pasupati, Ugra, Asani, Bhava, Mahan devas, Isana, Kumira), 159, 160; is all bright (4itra) things, 161, 369; his forms coveted by Pragapati, 161; he-goat slain for him, 162; home prepared for him by slaying animals (and preparing food), 165; five Agnis (layers), 165; is this earth, 169; is the (ten) regions, 183; is Savitri, 191; Virdg, 196; Agni the cattle, went away from the gods, and is searched for, 196 seq.; is cattle (animals), 197; is threefold, 197; enters seed, 198; regent of earth, 204, 286; Agni, Vayu, and Aditya are all the light, 210; (the fire) belongs to Indra and Agni, 212, 253; is Aditya, 216; the child of the two worlds, 224; the seaborn child of the waters, 226; a@ conqueror, overpowering in battle, 259; burns up the evil (enemies) of the gods, 259; is the brahman and kshatra, 260; born from Dyaus, 272; nourished by day (dawn) and: night, 273; shining moves between heaven and earth, 273; is sap and substance in this world,
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SATAPATHA-BRAHMANA.
278; golden-handed (?), 283; distributed in many ways, 284 ; overthrows Pfru, the Asura, in battle, 292; his splendour in the heavens is Aditya, 304; that on earth this fire, 304; that in the air the wind, 304; Agni Purishya, the son of the earth, 3113 Agni the mouth of the gods, 312; his glory (sravas) and vigour is the smoke which announces him in yonder world, 349; son of heaven and earth, 350; leading forward of Agni, 356 seq.; went away from the gods and entered the water, 360; Agni found by a white horse (Pragapati) on a lotusleaf, 360; Agni scorches him, 360; Agni the repeller of all evil, 360; taken up by Agnikit into his own self, 362; is the rakshas-killing light, 372; takes away Pragdpati’s fiery spirit (tegas) to the south, 374; becomes Pragapati’s right arm, 374; Agni Vaisvanara, Aditya, creeps as a tortoise over the three worlds, 392; Agni yavishtha, 413 ;—is Pragapati, IV, introd. xvii seq.; the divine Sacrificer, and priest of the sacritice, xix; the child of the universe, xx; Agni, Aditya, and Vayu his three forms, xx; Agni the altar, a bird carrying the sacrifice to heaven, xxi; _ is attended to in front (of the altar), 3; is the existent (bhuva), 43 through Agni everything exists, 4; becomes the breath, 4; from fire breath fashioned, 43 Agni Vaisvanara is the year, 33; connected with priesthood and trivrit-stoma, 67; is Virag, regions and vital airs, 70; is the Brahman (deity), 85; Agni, Vayu, and Aditya move hitherwards and thitherwards, 90; connected with Vasus, trivrit, gya-sastra, rathantara, 100; protector of the east, ror, (105); his rays like those of the sun, 105; has distinction (sri) bestowed upon him by the gods, 113; lord of the gvod, 123; his paths lead to
the gods, 123; his path becomes black, when fanned by the wind, 141, 1423 in his immortal form is Rudra, 156; Agni, Vayu, and Aditya are the hearts of the gods, 162 ; nothing greater than Agni, the fire-altar, 163; the Rudras invoked in the Satarudriyaare Agnis, 167; thefire-altar is speech,17 3; isthe head of Agni- Prag&pati,the altar and universe, 178, 179; is offspring and the lord of offspring, 181; injures by his heat, fire, and flame (haras, sodis, arfis), 182; in men, water, plants,trees,18 3,184; Agni, Vayu, and Aditya are the Pravargya (vessels), 187; leading forward of Agni, 188 seq.; regaling him with food (sixteen ladlings of ghee), 189; Agni isVisvakarman, 189, 190; is the eye of gods and men, 200; createdas the hundred-headed Rudra, 201 ;isthousand eyed, 201; isa well-winged bird, 201 ; seated on the back of the earth he fills the air with his shine, props the sky with his light, and upholds the quarters by his lustre, 202; the fire-altar his seat, 202; oblation to (Agni) Visvakarman, 204; taken by Pragapati to his bosom as his own son, 206; Agni, the firealtar, is the Purusha, made up of seven purushas, the fire being his head, 206, 207; Agni the man (nara) of the earth as (part of) the All (visva), 208; is speech, 208 ; Agni’s universal sovereignty, 228; Agni as Gandharva, with the plants as Apsaras his mates, 231; lord of the world and lord of creatures whose dwellings are on high and here below, and who is both brahman and kshatra, 234, 235; Agni, when completed and consecrated, becomes a deity, Varuna, 238; Agni, the firealtar, is a heavenly bird, 250; one potent drop (indu), the faithful eagle, the golden-winged bird, 251; Agni Vaisvakarmaza, 268; name to be given to the fire on the altar, 269; the
p. 515
p. 515
chiefest of the fires of the five races of men, 269; Agni Vaisvanara, verses to, 276; Agni the gods’ prava, 295; is all objects of desire, 313; the nature of Agni as the vital airs, 331-33 Agniand Indra created as brahman and kshatra, 342; they joined each other as the gold man and the gold plate, 342; they are the light and immortal life, 343; they are the fire-altar, Agni what is baked by fire (bricks) and Indra the purisha, 343; Agni and Indra are the Visve Devas, and the three are brahman, kshatra, and vis, 344; is Prag&pati, 345; Agni (-Pragipati), on ascending, is Aditya, 349; the vital breath, 349 ; Agni considered as V4yu or as Aditya, or as the year, 363; as speech, 364; as Death, 365; the direction in which Agni (the fire-altar) is to look, 390 seq.; (Agni) Vaisvanara, views regarding his nature, 393 seq.; isthe Purusha, 398; triad—Agni, Aditya. Prana —are the eater, the Arka, the Uktha, the Purusha, 398, 399; —Agni Datri, eight-kapala cake at New moon, V,8; Agni Pathikrit, expiatory eightkapala cake at New moon, 10; ditto at Agnihotra, 191; at Asvamedha, 350; Agni Vaisvanara, ditto twelve-kapala one, 11; Agni created out of Pragapati with a life of a thousand years, 15; Agni and Soma become eater and food, 16; Agni created by the Brahman and placed on earth, 27;_ takes Sri’s food and receives (mitravinda) oblation (eight - kapala cake), 62-65; Agni (fire) one of the six doors to the Brahman, 66; Agni the teacher of the brahmafarin, 86; evolved from the earth, and from him the Rig-veda, 102; to Agni offering is made in Aditya at Agnihotra, 112 seq.; Agni’s breath taken by the sun, whence fire has to be fanned, 130; triad—Agni, Ar-
kya, Mahad uktham, 172; Agni, Vayu,and Adityaare light,might, glory (fame), 173; Agni Viviéi, expiatory eight-kapala cake at Agnihotra, 192; Agni Samvarga, ditto cake, 193; Agni Apsumat, ditto, 193; Agni Suéi ditto, 194; the first of the ten deities (‘allthe gods’) receiving oblations of drops, 280; Agni the darknecked, 316; Agni sacrificed as animal victim, 319 ; Agni as the chamberlain of king Marutta, 3973 oblation to Agni Ayushmat, 439; is the good abode, 4573 is the self of all the gods (and regent of the earth), 505. Agnidh, ox his fee at Dasapeya, III, 119; gold for paséabila oblation, 1213 bullock for Sautramast, 142 ;—sprinkles fire-altar with water to appease it, IV, 169; is Agni, 169; follows the fire with the single sword (-line), 192. Agnidhra (=Agnidh), same as Agni, III, 122; isthe spring season, V, 44; is under the Brahman, 137. Agnidhra, n. (fire-shed), is the air, IV, 196; associated with Trishtubh, V, 495; between it and Aatvala is the gate of sacrifice,
497:
Agnidhriya, III, 97; taken out of Garhapatya, 265; is the wind in the air, 315, 317; the throughbreathing, 317; prepared first of dhishnya hearths, IV, 242; at Agnigayana built of eight bricks, 243.
Agnihotra, both oblations offered with the same formula, IV, 297; the offerer of the Agnihotra, in the other world, eats food in the morning and evening, 299, 325; to be offered by the Sacrificer himself on new and full moon, V, 21; the four oblations are what, in the Asvamedha, are those to the horse’s feet, 34, 353 esoteric theories on Agnihotra, 46 seq.; how performed when staying abroad, 47; six couples in Agnibotra, 48; disputation about Agnihotra, 79 seq., I13 seq.; speculations on the effect
Ll2
p. 516
SATAPATHA-BRAHMANA,
of the two oblations, 1143 expiations of mishaps, 178 seq. ; Agnihotra a long sattra_ terminating with death or old age, 178; Agnihotra cow and calf are speech and mind, 46; the sky and wind, 182; Agnihotra cow is Aditi, the earth, 181; Agnihotra is conducive to heaven, 190; directions in case of Agnihotrin dying whilst from home, 197 seq.; is the mouth of sacrifices, 502.
Agnigfayana, III, introd. xxvi, xxvii, 143 seq.; is a uniform (comprehensive) ceremony, 343; IV, introd. xiii seq.; includes all sacrificial rites, IV, 266; shown in detail, 296 seq. ; not to be performed for another, 279.
Agniit, is born in the other world as one made of gold, IV, 295; must not eat of the flesh of any bird (saysome), 296; he becomes of Agni’s form and all food belongs to him, 296; he becomes the deity Agni, and hence immortal, 296; in the other world eats food every hundred years or not at all, 299.
Agnigitya, a supernumerary (special) rite, III, 246. . agnikshetra, preparation of (ploughing, &c.), ITI, 325 seq.
agnimaruta-sastra, connected with Brihaspati, the Visve Devas, the upper region, &c., IV, 103; on second day of Asvamedha, V, 382.
Agnimaruta-stotra (= yagfayagfiya), IV, 252 n.
Agni-namani (parthani), ITT, 82.
Agninetrab (devi), seated in east, IIT, 148.
Agni-Pfishan, eleven-kapala cake to, III 55.
Agnirahasya, IV, 281 seq.
Agnisava, IV, 298.
Agnishomfya, animal offering, IV, 245; is without Samishéayagus, 260; twenty-one at Asvamedha, 372, 375; eleven at Purushamedha, 404.
Agnishtoma, III, introd. xii seq.; victim of, 11; the stomas used,
127; three different modes of its performance, IV, 287; V, 140; the stotras and sastras of Gyotishtoma Agnishtoma forma bird, hence equal to Mahavratasiman and Mahad uktham, IV, 287, 289; a hundred and six or a hundred and twelve in the year’s session, V, 147.
Agnishtoma-saman, III, introd. xiii seq., 12; IV, 252; on first day of Asvamedha, V, 376.
Agnishtut Agnishtoma, V, 418.
Agni-Soma, eleven-kapala cake to, III, 45, 56, 69; animal offering to, 68; cake at Full moon, V, 6.
Agni-Vishzu, eleven-kapala cake to, III, 44, 543 ditto at diksha of Agnikayana, 247.
agniyogana (yoking of fire-altar),
» 249 Seq.
Agny&dhana, not to be performed under special nakshatras; but at new moon (of Vaisakha or other), V, 1, 2.
agrayana-graha, III, 6; produced from nidhanavat-siman, and from it the trizava and trayastrivsa, IV, rt.
agniyogana (yoking of fire-altar),
» 249 Seq.
Agny&dhana, not to be performed under special nakshatras; but at new moon (of Vaisakha or other), V, 1, 2.
agrayana-graha, III, 6; produced from nidhanavat-siman, and from it the trizava and trayastrivsa, IV, rt.
Agrayaneshti, offering of first-fruits, instituted by the gods, III, 46.
Agur, formulas, V, 32, 157.
Agfirtin, V, 32; 33n.
agyabhaga, at animal sacrifice, V, 124.
agya-sastra, connected with Agni, the Vasus, the east, trivrit, and rathantara, IV, roo.
Ahavaniya; (saladvarya) set up on cart, IIT, 104 ; head of sacrifice, 233; (in ukha) sacrificer’s divine body, 262; if it goes out, is again taken out of Garhapatya, 265; is the sun (or heavenly Agni), 309; its hearth is the sky, its fire the sun and moon, 315; is the world of the gods, 344; thesky, IV, 196; V, 178; or fire-altar, is the Sacrificer’s divine body, lV, 226; place for, 307; atonement for Ahavaniya going out, lest the eldest son die, V, 82; ditto for Agnihotra fire going out, 187 seq.; is the (immortal) womb of the gods, 271,
INDEX TO PARTS III, IV, AND V.
p. 517
ahina, III, introd. xix, xx.
&huti, oblation, etymology, V, 27.
Aibhavata. See Pratidarsa.
aida-sAman, produced from theanushtubh, and from it the manthin (graha), I'V, 10; how chanted, ib.
Aikshvaka. See Purukutsa.
Aindravayava-graha, III, 6.
air (antariksha), its union with Vayu, ITI, 148 ; connected with Indragni, Visvakarman, and Vayu, 188; heals what is injured and torn in the earth, 2213; airworld fashioned by Rudras by means of trishtubh, 234; the home of the waters, 416; supported by the sun, IV, 28; is of trishtubh nature, 57; is the expanse (varivas), 88; is the lower abode, 203; three oblations of air (or wind, vata) on chariot, thereby yoking it, 235; air, space, invisible, V, 17; steadied by birds and sun-motes (?sunbeams), 126; connected with Sarasvatt, 241; is a place of abode for all the gods, 505.
airs, vital. See pr4za.
Aishavira, a family of priests, V, 45.
Aksbavaka, cart laden with barley and yoked with ox his fee at Dasapeya, III, 119; is under Hotri, V, 137.
akshara, III, 158; part of speech, 203; (the imperishable) is the one brick constituting Agni, the great Brahman into which all beings pass, IV, 343.
aksharapankti metre, is the heavenly world, IV, 88.
akshavapa (keeper of dice) one of king’s ratnani, III, 63, 107.
akshavapana, III, 64.
Aktakshya, III, 153.
all-herb seed, sown on site of burial ground, V, 432.
alms, begging of, by Brahmaéarin, V, 49, 50.
altar. See fire-altar.
amavasya, the night of the sun and moon’s staying together; new moon, V, 9.
amba, ambika, ambalika, V, 321.
amrita, the nectar of immortality. See immortality.
amritavaka, a certain bird, (keeps most apart of birds), produces the kshiprasyena (quick eagle), V, 370.
Amsa, partha-oblation to, III, 82.
amsu-graha, drawing of, III, 5; is Prag§pati, the body of the sacrifice, the mind, the out-breathing, the eye, V, 105, 106.
See immortality.
amritavaka, a certain bird, (keeps most apart of birds), produces the kshiprasyena (quick eagle), V, 370.
Amsa, partha-oblation to, III, 82.
amsu-graha, drawing of, III, 5; is Prag§pati, the body of the sacrifice, the mind, the out-breathing, the eye, V, 105, 106.
anaddha-purusha (sham-man), III, 197, 206; looked at, 227.
a&gali, joining of hands, a sign of reverence, IV, 165.
Angiras, is the breath, III, 254; Angiras and Adityas contending for getting first to heaven, V, 152; the Veda of the Apsaras, 366; with Yama and the Fathers receive offering of Gharma, 481.
anika, III, 58.
anikavat, III, 58.
animal, domestic, seven kinds of, possessed by Maruts, JII, 40; five sacrificial, 162; delight near fire, 164; are Agni, 197; horse, ass, and he-goat, search for Agni, 198, 204-206; consists of body and vital air, 293; born with bones, though not introduced with bones into womb, 254; mounted on its middlebody from left side, 361; having received the foetus standing, gives birth whilst lying down, 363; left side of well-filled animal more raised than right, 400; do not diminish, being established in the womb, 401; are the vital airs, 402; the kispurusha, gaura aranya, gavaya, ushéra, sarabha unfit for sacrifice and not to be eaten by Br&ahmana, 412; of animals the head born first, IV, 40; biggest about the middle, 40, 50; the right side the stronger, 40; there are animals in the air, 46; are food, 46; four-footed (live) in the air, 50; four kinds of four-footed domestic animals, 56 ; four-footed, connected with Vasus and Rudras, freed from death through the daturvimsa-stoma, 68; tame, ruled over by Brihaspati, 74; one-hoofed, ruled over by Varuga, 75; small, ruled over by
p. 518
SATAPATHA-BRAHMANA,
Pfishan, 75; wild, ruled over by Vayu, 75; threefold (father, mother, child ; or embryo, amnion, chorion), 110; seven domestic animals, 211, 3773 3 seven wild ones, 277 ; five (sacrificial) —man, horse, bull, ae he-goat, 2993 by these Pragapati cou not attain heaven, 300; Pragapati the one proper sacrificial animal, 304; sacrificial animal is Pragapati, and represents all deities, 404; draught animal pulls with all four limbs, V, 78; walks on two feet at a time, 78; one-hoofed originates from Indra’s ear, 215; are sixteenfold, 2523; tame and wild ones bound at Asvamedha, 306; if so, gain earth and heaven respectively, 306 ; the wild ones set free, 307. animal-brick (cattle-brick), III, 155, 166, 187. animal sacrifice (pasubandha), III, introd. xii; to Vayu and Pragapati, 171 seq.; chief oblations of, 1753; consists of omentum, animal cake and chief oblations, 180 ; a. s., of Soma-day (savaniya pasu), IV, 260; the performer of it eats food every six months in the other world, 299; esoteric remarks on, v, 118 seq.; is a ransoming of one’s own self, 118; should be performed at least once a year, 119; either of the haviryag#a, or the Somasacrifice order, 119; is a great Soma-sacrifice, not an ishvi, 120; with or without Soma, 122, 123; KaturmAsyaanimalsacrifice,402. animal victim, five, III, 156; their heads, 164; heads placed in fire-pan in first layer, 400; ropes of unequal length, 166; now only two slaughtered, 171; by male victims the Sacrificer ransoms himself, V, 119;—to whom doesit belong? (Prag4pati, Sfirya, Indra-Agni), 127, 128, anirukta, III, tro, 179; V, 506. ankanka (metre), is water, IV, 89. anna-homa, III, 37; V, 295, 377anointment, of Sacrificer, at Ragasflya (on tiger skin), III, 80; at Agnifayana (on black antelope skin), IV, 226 ; (on skin of he-goat), 227; by Soma and the nectar of immortality, 251 ; with fat gravy at Sautramasi (on black antelope skin), V, 250 Seq., 252.
ant (vamri and upadika), gnaw Vishnu’s bowstring, obtain the taste of food, and find water where they dig, V, 442; are the firstborn of the world(?) 450; ant-hill, III, 206; is this earth, 207; used for the clay of Pravargya vessels, V, 450.
antariksha (air), etymology, UIT, 318;
» 50.
Antarvat, a Gandharva, V, 30.
antaryama-graha, III, 6; produced from svara-siman, and from it the pa#dadasa-stoma, IV, 7.
antelope skin, black, sign of initiation, III, 186; is the sacrifice, 215,266; IV, 226; V, 249, 447; its hair the metres, III, 255, 266; V, 249, 448; is the earth, III, 216; the seat of the good work, 219; therein gold plate sewn, 266; anointing of Sacrificer on, IV, 226; used in burning dead body, V, 200, 203 ; for consecration at Sautramaas, 249.
anumantrana, V, 40, 42, 483, 484.
Anumati, eight-kapala cake to, III, 42; isthis earth, 44; a garment the fee, 44; pap to her, (the extreme end of) one of the four regions, IV, 264.
Anumloéanti, the Apsaras, is an intermediate quarter (?N. W.), or the night, IV, 107.
anupraisha, V, 244.
anumantrana, V, 40, 42, 483, 484.
Anumati, eight-kapala cake to, III, 42; isthis earth, 44; a garment the fee, 44; pap to her, (the extreme end of) one of the four regions, IV, 264.
Anumloéanti, the Apsaras, is an intermediate quarter (?N. W.), or the night, IV, 107.
anupraisha, V, 244.
anusasana, precepts (?the Vedangas), to be studied, V, 98.
Anushtubh, connected with north, autumn, vairaga, ekavissastoma, III, 91; produced from the autumn, and from it the aida-siman, IV, 10; in the form of it four-year-old kine produced, 39; is the northern region, 45; is speech, 89, 144, 277; Of thirty-two syllables, 206 ; is the voice (of Pragapati), 327, 328; what takes place after the three savanas isof Anushrubh nature, V, 106; the horse is of
INDEX TO PARTS III, IV, AND V.
p. 519
Anushtubh nature, 304; Anushtubh related to the north, 304.
anuvakya, is in the Gayatri metre, V, 26.
anuyaga, eleven, III, 183; are thunderbolt, hail, and (heavenly) firebrand, V, 42, 43.
Anvadhyas, the guardians of one of the four regions, V, 359.
anvaharya, mess of rice, the dakshin4 at Darsapfirnamasa, V, 7; etymology, 23.
Anvahfrya-pagana fire, atonement for its going out lest his cattle die, V, 83; is the air, 178; blood milked by Agnihotra cow to be boiled on enclosed Anvaharya, 183.
anvakhyana, old tale, regarding battles between gods and Asuras, not true, V, 14.
anvarambhaniyeshri, III, 4an.; of Agnyadhana at preceding fullmoon, V, 2.
Anyatadplaksha, a lake in Kurukshetra, visited by swan-maidens,
V, 70.
Apad, etymology, III, 146.
apamarga (achyranthes aspera), thereby the gods wiped away the Rakshas, III, 52; of a backward effect, 54; used for cleansing one’s self after a burial, V, 437.
apamarga-homa, II], 52.
apana, downward air, becomes the upward air, IV, 16.
apana-bhrit, the eye-sustainer, IV,
15.
apasy4 bricks, IIT, 388; laying down of them in first layer, 413 seq. ; are waters, 413; IV, a; of second layer, 23, 34 seq.; are rain, 34.
apendra, IIT, 130.
apradakshizam (apasalavi), V, 323, 467.
apratiratha, is Indra, IV, 192; hymn muttered by Brahman, as the fire is led forward, 192.
apri verses, twelve, III, 169, 173; for sautramazi, V, 244.
Apsaras,—from Pragipati couples issue in the form of Gandharvas and Apsaras, IV, 229; Gandharvas and Apsaras made offering to in rashtrabhrit oblations, 230 seq.; Gandharvas and Apsaras affect sweet scent (gandha) and beauteous form (nipa= apsas), 230; ancl worship the divine Purusha under these forms, 373 ; changed into swans, V, 70; Soma Vaishnava their king, the Angiras their Veda, 66 pti, (twelve) formulas and oblations, » 29.
Aptoryama, III, introd. xiii, xixxxiii; V, 419; Atiratra, 397.
Apyas, the guardians of one of the four regions, V, 359.
arani, two, V, 74.
aranye «nya, the odd cake to Maruts, IV, 210; (extended), V, 336; is speech, IV, 210; the seven rivers flowing westwards, 212; belongs to PragApati, 212.
Arbhava-pavamana, of VAgapeya, Il, 9.
Arbuda K4draveya, king of snakes,
arani, two, V, 74.
aranye «nya, the odd cake to Maruts, IV, 210; (extended), V, 336; is speech, IV, 210; the seven rivers flowing westwards, 212; belongs to PragApati, 212.
Arbhava-pavamana, of VAgapeya, Il, 9.
Arbuda K4draveya, king of snakes,
» 367.
ardhendra oblations of ghee, to Indra coupled successively with one other deity (Agni and Indra, &c.), forming part of the Vasor dhara, IV, 216.
Arguna, mystic name of Indra, III, 99.
arikupa (metre) is the water, IV, 88.
Arishsanemi, the chieftain (gramamt) of the sacrifice (or the north), is the second autumn month, IV, 107.
arka, flame, the four, IV, 334 seq.; is the fire on the fire-altar, 342; the fire-altar (Agni-Pragapati), 346, 348; is Aditya; the vital air, 349; the Arka is Agni, Aditya, Praza, the Purusha, 398, 399; the Arka-nature of the Arkya, 402; is the waters, 402; Arka and Asvamedha, become Death, 404.
arka (calotropis gigantea), is food, IV, 157; leaf used for offering to Rudra with, 157; thrown into the pit (44tvala), 166; the arka sprang from Rudra’s place of rest, 158; is inauspicious and hence must not be trodden upon, 166; arka flowers, leaves, &c.,
334 seq.
p. 520
SATAPATHA-BRAHMANA.
arka (? hymns of praise), food for the gods, V, 232.
arkasvamedhasayrtati, oblations, IV, 239.
arkis,—haras, sofis, arkis (heat, fire, flame), of Agni, IV, 38a.
arkshyat, V, 155 n.
Arkya, is the fire (Agni-Prag4pati) and the food thereof, IV, 342 seq.; the Arka-nature of the Arkya, 409; triad—Agni, Arkya, Mahad uktham, V, 172.
arm, exerts strength, III, 200; stroking arms of king, 88; is fifteenfold, IV, 79; food is eaten therewith, 306; arms and legs consist of twenty-five parts each, 325; parts of arm, V, 75, 773 the different parts, 162.
arm-pit, from it water springs,1V,169.
arrow, three, III, 88; arrow’s range = Prag@pati’s width, 17;= Pragapati’s height, 25; arrow’s width, 236; arrow is strength, 236.
arsheyam (ancestry), ITI, 190.
artava (? seasonal period), the ruler of seasons, IV, 74.
Aruna Aupavesi, (Gautama), a teacher, IV, 393, 394.
Aruneya. See Svetaketu.
Aruni, betwitches Bhadrasena Agatasatrava, III, 140; his view on Darsapfrnmamasa, V, 37; on Agnihotra expiation, 182; cf. Uddalaka.
arvan, horse, carries the Asuras, IV,
401.
Arya, and Sidra, ruled by day and night, IV, 74; Sfdra woman the Arya’s mistress, V, 326.
Aryaman, his pathabove upperregion, III, 59, 122; partha-oblation to, 83.
Asamaratha, Aditya’s chieftain (gramazi), isthe second rainy month, IV, 106,
asandi. See throne-seat.
Asandivat, a city, V, 396.
Asani, a form and name of Agni, is the lightning, III, 160.
asapatn4, bricks, of fifth layer, IV,
83 seq. .
ashadéa (ishtaka), the earth, III, 154, 387; IV, 95; conn. with Savitri, III, 190; made by Sacrificer’s wife, 190; forming of, by the mahishi, 238; is speech, 239, 387; 1V, 95; etymology, III, 387; is the vital airs, 388 ; laying down of, 388, 389; is the mahishi, 391 ; IV, 2.
.
ashadéa (ishtaka), the earth, III, 154, 387; IV, 95; conn. with Savitri, III, 190; made by Sacrificer’s wife, 190; forming of, by the mahishi, 238; is speech, 239, 387; 1V, 95; etymology, III, 387; is the vital airs, 388 ; laying down of, 388, 389; is the mahishi, 391 ; IV, 2.
ashes, the foul part (papman) of food eaten by Agni, III, 261; thrown out in the evening and morning, 261; taken to the water, 293; some of it brought back and put in the pan, 294, 295.
ashfadasa-stoma, is speed, and the year, IV, 63.
ashtAkat varimsa-stoma, the revolving sphere, the year, IV, 66; the last of the even stomas, 218.
ashrami, eighth day after full moon, sacred to Pragapati, III, 180; is a joint of the year, 180.
Asita Dhanva, king of the Asuras, V, 368.
Asitamrigas, a branch of the Kasyapa family of priests, win the Somadrink from the Bhftaviras, IV,
3450.
asman, etymology, III, 148.
asrivayas, a metre, is all food, IV, 52.
ass (rasabha) how created, III, 147; substitute for cow and sheep, 197; he-ass doubly impregnates, 197; searches for Agni, 204, 205; is addressed, 224; imbued with burning (pain), 225 ; represents Vaisya and Sidra, 227.
Asuras, arrogance and defeat of, III, 1; repulsed by Indra and Brihaspati in the south, IV, 192; contend with the gods for the regions, 193; hold to untruth, and the gods to truth, 257; serve the divine Purusha as May, 373; carried by horse Arvan, 401; created from the downward breathing of Prag&pati, V, 13; smitten with evil and darkness, 13,14; the tales of their fights with the gods not true, 14; through arrogance offer into their own mouths and come to naught, 22; contend with the gods for Pragapati, the sacrifice, 105; Asita Dhanva their king, Magic art their Veda, 368; Asuravidya, 368 n.; driven from the regions, 423; from thep. 521 earth, 429; people of Asura nature (the Easterns and others) make their burial-places round, 4233 and line them with stone, 430.
Asuta and suta, V, 242n.
Asuri, on truth, V, 447.
asva, etymology, III, 146; V, 328.
p. 521
earth, 429; people of Asura nature (the Easterns and others) make their burial-places round, 4233 and line them with stone, 430.
Asuta and suta, V, 242n.
Asuri, on truth, V, 447.
asva, etymology, III, 146; V, 328.
Asvamedha, III, introd. xxvi; a supernumerary (special) rite, 246; is the sun, IV, 239, 404; how produced, 403; Arka and Asvamedha become Death, 404; the Darsap(irnamisa the original (normal) Asvamedha, V, 33; Asvantedha the moon, 33, 34; performance, 274 seq.; is the bull among sacrifices, 276; wealth (? distinction), royal sway, departs from him who performs the Asvamedha, 285 ; means royal sway, 288; Asvamedha performed by Pragapati, 289; from of old a hero was born to the performer of the Asvamedha, 295; where they perform it, Parganya rains whenever they list, and security of possession is assured to the people, 295; the Asvamedha Prag4pati reserves for himself, assigning the other sacrifices to the gods, 295; is the king of sacrifices, 298 ; the victims tied to the stakes, 298 seq.; is the royal office, 303; a disused sacrifice, 334; belongs to all the deities, 336; is a Kshatriya’s sacrifice, hence commenced in summer, 347} but rather in Spring, 347.
Asvapati Kaikeya, a king and theologian, IV, 393. .
Asva Samudri, V, 302.
asvastomiy4, oblations, V, 337, 341.
Asvatarasvi. See Budila.
asvattha (ficus religiosa), leaves used for salt-bags, III, 33; tree on which the - Maruts stayed, 34, 84; branch broken off by itself used for making a bowl, 67; consecration vessel, for a Vaisya to sprinkle with, made thereof, 84; originates from Indra’s skin, (and honour), V, 215; means honour, 220; not to stand near a grave, 4273 is the abode (of plants?), 433.
Asvina-graha, III, 6. Asvina-sastra, III, introd. xviii, xx. Asvinau, by twosyllables gain two-
Asvina-graha, III, 6. Asvina-sastra, III, introd. xviii, xx. Asvinau, by twosyllables gain twofooted men, III, 40; twokapala cake to, 62; are twins, 62; reddish-white he-goat their victim at Sautramazi, 129 ; cure Indra from the effects of overdraught of Soma, 132; drink Soma with Namuéfi, 135; twokapala cake at Sautramani for healing, 137; lay down the second layer of altar, as physicians and Brahmaaas, IV, 23, 305 are the Adhvaryus of the Agni- Aitya and the gods, 23; took the part of Pragapati below waist and above feet which is sacred to them, 28; became everything here, 30; (with the help of Sarasvati) they heal Indra, when his vital energy is taken from him by Namuéi, V, 216, 223; the he-goat their guerdon, 216; arethe physicians of the gods, 217; he-goat immolated to them, 217; are the eyesight, and fiery spirit, 217, 218; she-goats sacred to them, 218; bring the Soma (plant) from Namuéi_ which Sarasvati then distils, 232; connected with the earth (and the morning-pressing), 241, 2473 possess healing-power (bhaishaya), 243; are the Adhvaryus ot the gods, 245; connected with spring and summer, 247 ; together with Sarasvatf they prepare the Sautramant to heal Indra, 249; Asvinau, Sarasvati, and Indra are everything here, 253; and have a share in the gharma, 475; two he-goats black (? white) on lower part of the body their victims at Asvamedha, 300; restore Dadhya#é Atharvana’s head after becoming his pupils, 444, 445 5
475. asvini, regional bricks, IV, 23 seq.;
what part of the body they represent, 28.
Atharvan, is the breath, III, 217;
p. 522
SATAPATHA-BRAHMANA.
the Atharvans the Veda of the Gandharvas, V, 365.
Atharvangiras, the study of their texts, V, 97.
4ti, an aquatic bird, V, 70.
atigrahya-grahas, III, 6.
atikbandas, comprises all metres, III, 104; V, 497; the covering (including) metre in form of which the lions were produced, IV, 38; beyond all metres, TIO, 385.
Atiratra, III, introd. xiii, xvii-xx, xxiii ; confusion of its samans in session of a hundred Atiratras, V, 92; twoin the year’s session, 147; Atiratra with all the sto- Mas, 330, 333, 395- atirikta-stotra, II, introd. xx, xxii.
atithya (guest-offering), ends with the Ida, IV, 259; is the head of the (Soma-) sacrifice, V, 491.
Atnara, Atnara. See Para.
Atyagnishtoma, III, introd. xiii; last day of Atiratra, avivakya, xvii.
Audanya (son of Udanya). See Mundibha.
Audbhari. See Khandika.
audgrabhama-oblations, III, 249; at Asvamedha, V, 289 seq.
Aupamanyava. See Mahas
Aupavesi. See Arua.
Aupavi Ganasruteya, descends to earth from upper region, III, 2, 3.
ausana-saman, how chanted, I'V, 7.
austerities. See tapas.
autumn, produced from the ear, and from it the anushtubh, IV, 10; consists of months Isha and rga, 49; rainy season and autumn are the air-world and the middle of the year, 49; in autumn creatures are brahmanvat (? rich in growth), 45. avabhritha, III, 185; at the animal sacrifice, V, 1213 at Sautramazt, 264.
rich in growth), 45. avabhritha, III, 185; at the animal sacrifice, V, 1213 at Sautramazt, 264.
avaka plants, placed below and above tortoise, III, 392 ; means water, 393; LV, 49; below and above the lower ritavy4 bricks of third layer, IV, 48; drawn across the altar to appease it, 174; etymology, 175; afford least subsistence, 175; sepulchral mound covered therewith, V,
436.
avakfsa, formulas, V, 469; are the vital airs, 469, 492.
avatna, ‘unstringing’ formulas and oblations, IV, 163.
avi (ewe), is this earth, III, 156; victim, 156; created from PragApati’s ear, 402; sacred to Varuna, 4113 is the skin of (supplies a covering for) the two-footedand four-footed, 411; fashioned first of forms by Tvashtri, 411.
&vid-formulas, IIT, 89.
Avikshita, See Marutta.
avis, III, 89.
Avitta, ILI, 89.
avivakya, III, introd. xvii.
axle, demoniacal voice in, IIT, 291.
Ayasthfina, a performer of a sattra, V, 61.
Ayavas,—Yavas and Ayavas the former and latter fortnights, connected with creatures generally, and the datusdatvarissastoma, IV, 69; the lords of creatures, 76.
Ayogava. See Marutta.
Ayus, is Agni, III, 323.
Ayushtoma, form of Agnishtoma, IV, 287.
Bahishpavamana, of Vagapeya, III, 8; of Abhishedantya, 69; at Asvamedha, is heaven, V, 305, 306; when chanted ‘ outside,’
305.
bahvrita, theologians of the Rigveda, V, 72.
Balaki, V, 165.
.balance, the right edge of the vedi is a balance in which the Sacrificer is weighed, V, 45.
Balhika, Pratipiya,a Kauravya king, V, 259.
balvaga, grass used for winding round throne-seat, V, 461.
bamboo. See reed.
barefooted, consecrated king never stands barefooted on earth, III,
129. Barhaduktha, Apri-verses, V, 302. Barhaspatya pap, III, ar, 28, 36. barhis, is the sky, V, 248.
INDEX TO PARTS
Ill, Iv, AND V. 523
barley-corn, V, 405.
barren, wife possessed with Nirriti, III, 65.
bath, purificatory, V, 438.
beasts, wild (svdpada, tiger, &c.), spring from Soma flowing from lower opening, III, 131.
bee, wounds the horse’s thigh, V,
330.
Belief and Unbelief, as two women with a man (Wrath) between them, V, 111, 112.
belly, gets and eats the food, IV, 115; food of all kind meets together there, V, 37.
Bhadrasena tasatrava, bewitched by Arumi, IH], 141.
Bhaga, partha-oblations to, III, 82.
bhagadugha, carver or tax-gatherer, III, 62; one of the ratninaé, 63.
Bhillaveya, V, 354, 3933 cf. Indradyumna.
Bharadvaga, rishi, I11, introd. xiv; is the mind, 107; etymology, 107.
Bharadvaga, a teacher, IV, 352.
Bharata, is Pragapati, IIl, 292 ;— Bharata Dauéshanti, son of Sakuntalé, performed the Asvamedha, V, 399; seizes the sacrificial horse of the Satvats,
401.
Bhiaratas, the throne of, III, 105; Bharatas, V, 399, 401.
Bhauvana, See Visvakarman.
Bhayva, a form and name of Agni, is the rain-cloud (parganya), III, 160.
Bheshaga, (medicine) a work of the Atharvanikad, V, 365 n.
Bhimasena, performs Asvamedha, V,
396.
Bhrigu Varuzi, sent out by his father Varuaa to gain knowledge, V, 108 seq.
Bhauvana, See Visvakarman.
Bhayva, a form and name of Agni, is the rain-cloud (parganya), III, 160.
Bheshaga, (medicine) a work of the Atharvanikad, V, 365 n.
Bhimasena, performs Asvamedha, V,
396.
Bhrigu Varuzi, sent out by his father Varuaa to gain knowledge, V, 108 seq.
Bhrigus, one is to sacrifice along with them, IV, 200; sacrifice was offered by them, 262.
bhréahaty4, V, 341.
bhi4, bhuva4, svar,—sAman on, IV, 145; are the three worlds, 145; the first words spoken by Pragapati, V,12; the five syllables made by Pragapati the five seasons, 13; luminous essences evolved from triple science, 103; expiatory oblations to be made therewith, 103, 104; are allexpiatory, 180; some perform the sprinkling of the Sacrificer with these at Sautramani, 253.
bhfita, living being, existing thing (? spirit) — freed from death through _ trayastrimsa - stoma, connected with Rsbhus and Visve Devas, IV, 70; the bhdtanam patié their lord, 73; Pragapati Parameshrdin their lord, 76, 350, 354; daily offerings to them, V, 95.
bhfitanam patié (Pragfpati, the year), husband of Ushas, III, 158; IV, 73.
Bhfttavira, a family of priests, IV,
345 N,
Bhfti, goddess of prosperity, homage paid to her, III, 324.
bhuvas. See bhié, bifurcate. See forking.
bilva (Aegle Marmelos), V, 374.
birds,—how created, III, 148; when born, body produced first, IV, 136, 139; flesh not to be eaten by Agniéit (say some), 296; contract and expand their wings and tail, 300 seq.; the little bird which bustles with ‘ ahalak,’ V, 325; birds the people of Tarkshya Vaipasyata, the Puraaa their Veda, 369.
bird-like body, is the fire-altar, IV, 285 ; takes Pragapati to heaven,
300, black, is sickly, IV, 137.
blood, oblations of, V, 394.
boar, produced from ghee, III, 102; boar and cow friendly together, 103; shoes of boar’s skin, 102 ; vicious boar (durvaraha) unclean, V, 178; earth torn up by boar, used for Pravargya vessels, 451.
body, founded on the mind, III, 2703; linked to food by the (channels of the) vital airs, 270; is kindled by the sun, and hence warm, IV, 1353; produced before wings and tail, 136; has thirty limbs, 167, 222; is twenty-five-fold, 168, 222; if immortal, is boneless, 178 ; the fire-altar, Mah4vrata, and Mahad uktham are the Sacrificer’sp. 524 divine, immortal body, 279; consists of couples, 284; consists of five mortal parts (hair, skin, flesh, bone, marrow) and five immortal parts (mind, voice, breath, eye, ear), 290; the immortal parts are the vital airs, 292; body (fifteenfold, 309; fivefold, 309); consists of tor parts and has as many vital airs, 325, 326; parts constituting (Pragapati’s) body, 347; of thirty parts, 383, 387; body of dead man how to be treated, V, 201 seq.; body of man is of three parts, 261,