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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
120. Moreover, that (fire) is the (sacrificer’s) breath : let them therefore carry it in such wise that it turns to be supplied here from Katy. IV, 8, 29 seq., and the commentaries: As soon as fire has been obtained from the two pieces of wood, [it is placed in a pan and covered with dry, powdered gomaya; and] the sacrificer blows it with ‘Breath 1 bestow on the immortal ;’ and the well-kindled flame he inhales with ‘The immortal I bestow on the breath’ (see II, 2, 2, 15). The fire is then set ablaze with fire-wood and laid down on the newly-made GArhapatya hearth-mound with ‘[Om!] Bhar bhuva/ svahl’ (Vag. S. III, 5); and with ‘I lay thee down, O Lord of Vows (vratapati), with the law (vrata) of N.N.?’—the gotra-name being inserted in the case of the Bhrzgus and Angiras; and those of different Rishis or gods and divine beings in that of others. At the sacrificer’s bidding the Brahman or Adhvaryu then chants the Rathantara-siman (cf. p. 196, note 2). Then follows the uddharaaa or taking out fire from the Garhapatya for the Ahavantya. A bundle of wood is lighted at the lower ends on the Garhapatya and placed in a pan on an underlayer of clay. It is then carried eastwards in such a way that the smoke is directed towards the sacrificer following it; the horse being led in front of the fire. At the starting of the procession the Brahman, at the Adhvaryu’s call, chants the Vamadevya-sdman, II KANDA, I ADHYAYA, 4 BRAHMANA, 23. 299 back towards him; for it is in the direction of him that the breath enters into him. And, verily, from whomsoever it (the fire) turns away, from him the breath also turns away; and if in that case any one were to curse him, saying, ‘May the breath turn away from him!’ then he would indeed be liable to fare thus. 21. And, verily, the sacrifice is yonder blowing (wind). Let them, therefore, carry it in such wise that it! turns towards him; for it is in the direction of him that the sacrifice enters him, that the sacrifice readily inclines to him. And from whomsoever it turns away, from him the sacrifice also turns away; and if any one were to curse him, saying, ‘May the sacrifice turn away from him!’ then he would indeed be liable to fare thus. 22. And, verily, that (fire) is the (sacrificer’s) breath. Let them, therefore, carry it in such wise that it turns towards him; for it is in the direction of him that the breath enters into him. And from whomsoever it (the fire) turns away; from him the breath also turns away ; and if any one were to curse him, saying, ‘May the breath turn away from him!’ he would indeed be liable to fare thus. 23. He(the Adhvaryu) then makes the horse step on (the Ahavantya fire-place)?. When he has made it step on it, he leads it out towards the east, makes it turn round again (from left to right) and lets it ? Viz. the wind indicated by the backward-turned flame of the fire, as it is carried eastwards to the Ahavantya.
2When he has made it step on it, he leads it out towards the east, makes it turn round again (from left to right) and lets it ? Viz. the wind indicated by the backward-turned flame of the fire, as it is carried eastwards to the Ahavantya. 3 The Adhvaryu sits down and makes the horse put its right fore-foot on the recently prepared hearth-mound. Having then led it eastwards and turned it round, he calls on the Brahman to chant the Brthat-sman (see p. 196, note 2). 300 SATAPATHA-BRAHMANA. stand there facing the west. The horse doubtless represents strength: hence he makes it turn round again in order that this strength shall not turn away from him (the sacrificer). 24. He lays that (fire) down on the horse’s footprint!; for the horse represents strength, so that he thereby lays it down on strength: for this reason he lays it down on the horse’s foot-print. 25. In the first place he silently touches (the footprint with the burning fire-wood). He then lifts it up and touches once more with it; and at the third time he lays it down with (V4g. S. III, 5) ‘Earth! ether! heaven!’ For there are three worlds indeed ; so that he thereby obtains these (three) worlds. This now is one (mode of laying down the fire). 26. Then there is this other. Silently he touches (the foot-print with it) in the first place; he then lifts it up, and at the second time lays it down with ‘Earth! ether! heaven!’ For he who wants to lift a load without having a firm footing on this (earth), cannot lift it; nay, it crushes him. 27. Now, when he touches it silently he thereby takes a firm footing on this resting-place; and having obtained a firm footing on it, he lays down (the fire): and thus he wavers not. Here now Asuri, Pa#&i, and MAdhuki held it (the fire) slightly to the back (or west of the fire-place)*. ‘ For,’ they argued, ‘everything else (that is on the hearth) 1 Taitt. Br. I, 1, 5, 9, on the contrary, forbids the fire to be laid down on the horse’s foot-print, as the sacrificer’s cattle is thereby surrendered to Rudra. Moreover, the horse is there made to step beside, not upon, the hearth-mound. * The KAmva text reads: Tad v Asuri# Pastir MAdhukir iti dadhrire, ‘here now they held it thus.’ : II KANDA, I ADHYAYA, 4 BRAHMANA, 29. 301 becomes, as it were, relaxed (on being touched by the fire): he should therefore, after holding it up, lay it down at the first (touching) with “Earth! ether! heaven!” for thus no relaxation takes place.’ Let him then do this in whichever way he may deem proper.
3301 becomes, as it were, relaxed (on being touched by the fire): he should therefore, after holding it up, lay it down at the first (touching) with “Earth! ether! heaven!” for thus no relaxation takes place.’ Let him then do this in whichever way he may deem proper. 28. He (the sacrificer) then goes round to the east side (of the fire), and taking hold of the top part of the burning sticks he mutters (Vag. S. III, 5): ‘Like unto the sky in plenty, like unto the earth in greatness!’ When he says, ‘ Like unto the sky in plenty,’ he means to say, ‘Like as yonder sky is plenteous with stars, so may I become plenteous!’ and when he says, ‘Like unto the earth in greatness, he means to say, ‘As great as this earth is so great may I become!’—‘On that back of thine, O Earth, that art meet for the worship of the gods’—for on her back he lays down that (fire)— ‘I lay down Agni, the eater of food, for the obtainment of food.’ Agni is an eater of food: ‘May I become an eater of food,’ this is what he thereby says. This is a prayer for blessing,—he may mutter it, if he choose; or, if he choose, he may omit it. 29. He stands worshipping by (the fire) while muttering the (three) Azk-verses of the queen of serpents (Vag. S. III, 6-8) 1,‘ Hither has come that spotted bull and has settled down before the mether; and before the father on going up to heaven.—She moves along through the luminous spheres, breathing forth from his breath: the mighty (bull) has illumined 1 These verses form the hymn Rig-veda X, 189, the authorship of which is ascribed to the queen of serpents (either KadrQ, or the earth, according to Mahidhara). 302 SATAPATHA-BRAHMANA, the sky.—He rules over the thirty domains; and song is bestowed on the winged one, yea, with the light at the break of day!’ Thus he recites; and whatever (benefit) has not been obtained by him either through the equipments, or through the asterisms, or through the seasons, or through the laying down of the fire, all that is thereby obtained by him; and for this reason he stands worshipping by (the fire), while muttering the verses of the queen of serpents. 30. They say, however, that one need not stand by (the fire) worshipping with the verses of the queen of serpents. For the queen of serpents, they argue, is this earth; and accordingly when he lays down the fire on her, he thereby obtains all his desires: hence he need not stand by (the fire) worshipping with the verses of the queen of serpents. Seconp ApuyAya. First BRAHMANA. Tue OBLaTIONs. 1. When he has taken out the Ahavantya fire ', he performs the Full-offering*, The reason why
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.
120. Moreover, that (fire) is the (sacrificer’s) breath : let them therefore carry it in such wise that it turns to be supplied here from Katy. IV, 8, 29 seq., and the commentaries: As soon as fire has been obtained from the two pieces of wood, [it is placed in a pan and covered with dry, powdered gomaya; and] the sacrificer blows it with ‘Breath 1 bestow on the immortal ;’ and the well-kindled flame he inhales with ‘The immortal I bestow on the breath’ (see II, 2, 2, 15). The fire is then set ablaze with fire-wood and laid down on the newly-made GArhapatya hearth-mound with ‘[Om!] Bhar bhuva/ svahl’ (Vag. S. III, 5); and with ‘I lay thee down, O Lord of Vows (vratapati), with the law (vrata) of N.N.?’—the gotra-name being inserted in the case of the Bhrzgus and Angiras; and those of different Rishis or gods and divine beings in that of others. At the sacrificer’s bidding the Brahman or Adhvaryu then chants the Rathantara-siman (cf. p. 196, note 2). Then follows the uddharaaa or taking out fire from the Garhapatya for the Ahavantya. A bundle of wood is lighted at the lower ends on the Garhapatya and placed in a pan on an underlayer of clay. It is then carried eastwards in such a way that the smoke is directed towards the sacrificer following it; the horse being led in front of the fire. At the starting of the procession the Brahman, at the Adhvaryu’s call, chants the Vamadevya-sdman, II KANDA, I ADHYAYA, 4 BRAHMANA, 23. 299 back towards him; for it is in the direction of him that the breath enters into him. And, verily, from whomsoever it (the fire) turns away, from him the breath also turns away; and if in that case any one were to curse him, saying, ‘May the breath turn away from him!’ then he would indeed be liable to fare thus. 21. And, verily, the sacrifice is yonder blowing (wind). Let them, therefore, carry it in such wise that it! turns towards him; for it is in the direction of him that the sacrifice enters him, that the sacrifice readily inclines to him. And from whomsoever it turns away, from him the sacrifice also turns away; and if any one were to curse him, saying, ‘May the sacrifice turn away from him!’ then he would indeed be liable to fare thus. 22. And, verily, that (fire) is the (sacrificer’s) breath. Let them, therefore, carry it in such wise that it turns towards him; for it is in the direction of him that the breath enters into him. And from whomsoever it (the fire) turns away; from him the breath also turns away ; and if any one were to curse him, saying, ‘May the breath turn away from him!’ he would indeed be liable to fare thus. 23. He(the Adhvaryu) then makes the horse step on (the Ahavantya fire-place)?. When he has made it step on it, he leads it out towards the east, makes it turn round again (from left to right) and lets it ? Viz. the wind indicated by the backward-turned flame of the fire, as it is carried eastwards to the Ahavantya.
2When he has made it step on it, he leads it out towards the east, makes it turn round again (from left to right) and lets it ? Viz. the wind indicated by the backward-turned flame of the fire, as it is carried eastwards to the Ahavantya. 3 The Adhvaryu sits down and makes the horse put its right fore-foot on the recently prepared hearth-mound. Having then led it eastwards and turned it round, he calls on the Brahman to chant the Brthat-sman (see p. 196, note 2). 300 SATAPATHA-BRAHMANA. stand there facing the west. The horse doubtless represents strength: hence he makes it turn round again in order that this strength shall not turn away from him (the sacrificer). 24. He lays that (fire) down on the horse’s footprint!; for the horse represents strength, so that he thereby lays it down on strength: for this reason he lays it down on the horse’s foot-print. 25. In the first place he silently touches (the footprint with the burning fire-wood). He then lifts it up and touches once more with it; and at the third time he lays it down with (V4g. S. III, 5) ‘Earth! ether! heaven!’ For there are three worlds indeed ; so that he thereby obtains these (three) worlds. This now is one (mode of laying down the fire). 26. Then there is this other. Silently he touches (the foot-print with it) in the first place; he then lifts it up, and at the second time lays it down with ‘Earth! ether! heaven!’ For he who wants to lift a load without having a firm footing on this (earth), cannot lift it; nay, it crushes him. 27. Now, when he touches it silently he thereby takes a firm footing on this resting-place; and having obtained a firm footing on it, he lays down (the fire): and thus he wavers not. Here now Asuri, Pa#&i, and MAdhuki held it (the fire) slightly to the back (or west of the fire-place)*. ‘ For,’ they argued, ‘everything else (that is on the hearth) 1 Taitt. Br. I, 1, 5, 9, on the contrary, forbids the fire to be laid down on the horse’s foot-print, as the sacrificer’s cattle is thereby surrendered to Rudra. Moreover, the horse is there made to step beside, not upon, the hearth-mound. * The KAmva text reads: Tad v Asuri# Pastir MAdhukir iti dadhrire, ‘here now they held it thus.’ : II KANDA, I ADHYAYA, 4 BRAHMANA, 29. 301 becomes, as it were, relaxed (on being touched by the fire): he should therefore, after holding it up, lay it down at the first (touching) with “Earth! ether! heaven!” for thus no relaxation takes place.’ Let him then do this in whichever way he may deem proper.
3301 becomes, as it were, relaxed (on being touched by the fire): he should therefore, after holding it up, lay it down at the first (touching) with “Earth! ether! heaven!” for thus no relaxation takes place.’ Let him then do this in whichever way he may deem proper. 28. He (the sacrificer) then goes round to the east side (of the fire), and taking hold of the top part of the burning sticks he mutters (Vag. S. III, 5): ‘Like unto the sky in plenty, like unto the earth in greatness!’ When he says, ‘ Like unto the sky in plenty,’ he means to say, ‘Like as yonder sky is plenteous with stars, so may I become plenteous!’ and when he says, ‘Like unto the earth in greatness, he means to say, ‘As great as this earth is so great may I become!’—‘On that back of thine, O Earth, that art meet for the worship of the gods’—for on her back he lays down that (fire)— ‘I lay down Agni, the eater of food, for the obtainment of food.’ Agni is an eater of food: ‘May I become an eater of food,’ this is what he thereby says. This is a prayer for blessing,—he may mutter it, if he choose; or, if he choose, he may omit it. 29. He stands worshipping by (the fire) while muttering the (three) Azk-verses of the queen of serpents (Vag. S. III, 6-8) 1,‘ Hither has come that spotted bull and has settled down before the mether; and before the father on going up to heaven.—She moves along through the luminous spheres, breathing forth from his breath: the mighty (bull) has illumined 1 These verses form the hymn Rig-veda X, 189, the authorship of which is ascribed to the queen of serpents (either KadrQ, or the earth, according to Mahidhara). 302 SATAPATHA-BRAHMANA, the sky.—He rules over the thirty domains; and song is bestowed on the winged one, yea, with the light at the break of day!’ Thus he recites; and whatever (benefit) has not been obtained by him either through the equipments, or through the asterisms, or through the seasons, or through the laying down of the fire, all that is thereby obtained by him; and for this reason he stands worshipping by (the fire), while muttering the verses of the queen of serpents. 30. They say, however, that one need not stand by (the fire) worshipping with the verses of the queen of serpents. For the queen of serpents, they argue, is this earth; and accordingly when he lays down the fire on her, he thereby obtains all his desires: hence he need not stand by (the fire) worshipping with the verses of the queen of serpents. Seconp ApuyAya. First BRAHMANA. Tue OBLaTIONs. 1. When he has taken out the Ahavantya fire ', he performs the Full-offering*, The reason why
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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