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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
119. What remains of the sprinkling-water he then pours out into the pits ;—what moisture there is here in the vital airs’, that he thereby puts into them: hence that moisture in the vital airs. 20. He pours it out with, ‘You, the Rakshaskillers, the charm-killers, Vishzu’s own, I pour out.’ Thereupon he spreads barhis-grass, both such as is turned with its tops to the east and such as is turned to the north?; what hair there is here at (the openings of) the vital airs, that he thereby bestows : hence that hair at (the openings of) the vital airs. 21. He spreads it with, ‘You, the Rakshaskillers, the charm-killers, Vishzu’s own, I spread. He, as it were, covers the bodies on the top, for that (grass) is indeed his (Vishzu’s) hair®. 1 The Kanva text has fidra (‘holes, openings’) instead of praza. * Cp.I, 3,3, 7 seq. * Or, the hair of the sacrificial man; see III, 5, 3, 1 seq. 140 SATAPATHA-BRAHMANA, 22. Thereon he lays two pressing-boards' with, ‘You, the Rakshas-killers, the charm-killers, Vishzu’s own, I lay down;’ they are indeed his (Vishzu’s) jaws. He surrounds them (with earth) with, ‘You, the Rakshas-killers, the charmkillers, Vishzu’s own, I surround;’ he thereby steadies them, makes them immovable. 23. Now the pressing-skin is cut straight all round and (dyed) red all over, for it is his (Vishzu’s) tongue: the reason, then, why it is quite red, is because this tongue is, as it were, red. He lays it down with, ‘Thou art Vishzu’s own;’ for it indeed belongs to Vishzu?%. 24. He then brings down the (five) press-stones. The press-stones, doubtless, are his (Vishzu’s) teeth : hence, when they press (the Soma) with the stones it is as if he chewed with his teeth. He puts them down with, ‘Ye are Vishzu’s own;’ for they indeed belong to Vishvu. Thus, then, the head of the sacrifice is complete. Sixt ApuyAya. First BrRAHMANA. 1. The Sadas? is no other than his (Vishzu, the sacrifice’s) belly; therefore they feed (drink) in the ? The pressing-boards are a cubit long, and somewhat broader behind than in front. They are placed one south of the other, and so as to lie close together behind (sambaddh4nte, K4ava rec.), or the space of two inches between them. The space between them is filled up with earth. ? East of the ‘sound-holes’ he raises a square mound (khara), covered with gravel, for placing vessels on, Katy. VIII, 5, 28. ® The Sadas is a shed or tent, facing the east with its long side, which is to measure eighteen (or twenty-one, or twenty-four, or, according to the Sulva-sftra, twenty-seven) cubits, the breadth by 111 KAWDA, 6 ADHYAYA, I BRAHMANA, 5. 141 Sadas ; for whatever food is eaten here on earth, all that settles down in the belly. And because all the gods sat (sad) in it, therefore it is called sadas: and so do these Brahmans of every family now sit therein. By way of deity it belongs to Indra.
2141 Sadas ; for whatever food is eaten here on earth, all that settles down in the belly. And because all the gods sat (sad) in it, therefore it is called sadas: and so do these Brahmans of every family now sit therein. By way of deity it belongs to Indra. 2. In the middle of it he puts up a (post) of udumbara wood (Ficus Glomerata); for the udumbara means strength and food; now the Sadas being his (Vishzu’s belly), he thereby puts food therein; this is why he puts up an udumbara (post) in the middle of it. 3. From the peg! which stands in the middle on the hind-part of the altar, he strides six steps eastwards (along the ‘spine’); the seventh he strides away from it to the right, for the sake of completeness, and there marks off a pit. 4. He takes the spade with (Vag. S. V, 26), ‘At the impulse of the divine Savitrz, I take thee with the arms of the Asvins, with the hands of Pdshan: thou art a woman;’ the significance of this formula is the same (as before). That spade, indeed, is a female (feminine): therefore he says ‘thou art a woman.’ 5. He then marks off the pit with, ‘Herewith six cubits (or ten, or one half that of the long side). The udumbara post, according to some, is to stand exactly in the centre of the shed ; or, according to others, at an equal distance from the (long) east and west sides; the ‘spine’ (cf. p. 112, note 2) in that case dividing the building into two equal parts, a northern and a southern one. In the middle the shed is to be of the sacrificer’s height, and , from thence the ceiling is to slant towards the ends where it is to reach up to the sacrificer’s navel. According to the Black Yagus, the erection of the Sadas precedes the digging of the Uparavas, described in the preceding Bréhmana. Taitt. S. VI, 2, 10, 11. 1 The antaApata, see III, 5, 1, 1. 142 SATAPATHA-BRAHMANA. I cut off the necks of the Rakshas!’ for the spade is the thunderbolt: it is with the thunderbolt that he cuts off the necks of the evil spirits. 6. Thereupon he digs: eastwards he throws up the heap of earth. Having made the udumbara (post) of the same size as the sacrificer!, he cuts it smooth all round, and lays it down, with the top to the east, in front (of the pit). Thereon he lays barhis-grass of the same length. 7. Now the sprinkling-water (used on this occasion) contains barley-corns. For the essence (sap) of plants is water; wherefore plants when eaten alone do not satiate; and the essence of water, on the other hand, are the plants; wherefore water when drunk alone does not satiate; but only when the two are united they satiate; for then they are sapful: ‘with the sapful I will sprinkle, so he thinks. 8. Now, the gods and the Asurus, both of them sprung from Pragdpati, were contending. Then all the plants went away from the gods, but the barley plants alone went not from them.
38. Now, the gods and the Asurus, both of them sprung from Pragdpati, were contending. Then all the plants went away from the gods, but the barley plants alone went not from them. 9. The gods then prevailed: by means of these (barley-grains) they attracted to themselves all the plants of their enemies; and because they attracted (yu) therewith, therefore they are called yava (barley). 10. They said, ‘Come, let us put into the barley whatever sap there is of all plants!’ And, accordingly, whatever sap there was of all plants, that they put into the barley: therefore the latter thrives lustily where other plants wither, for in such wise 1 It is the part which is to stand above ground that is to be of the sacrificer’s size. 111 KANDA, 6 ADHYAYA, I BRAHMANA, 15. 143 did they put the sap intothem. And in like manner does this one now by means of those (barley-grains) attract to himself all the plants of his enemies: this is why the sprinkling-water contains barley-corns. 11. He throws the barley-corns into it, with, ‘Thou art barley (yava): keep thou (yavaya) from us the haters, keepfrom us the enemies!’ In this there is nothing obscure. He then besprinkles (the post) ;—the significance of the sprinkling is one and the same: he thereby renders it sacrificially pure. 12. He sprinkles (the top, middle, and bottom parts), with, ‘For the sky—thee! for the air— thee! for the earth—thee!’ He thereby endows these worlds with strength and sap, bestows strength and sap on these worlds. 13. And the sprinkling-water which remains he pours into the hole, with, ‘Be the worlds pure wherein the Fathers reside!’ for a pit that is dug is sacred to the Fathers: this he thereby renders sacrificially pure. 14. He now strews barhis-grass therein, both eastward-pointed and northward-pointed with,‘T hou art the seat of the Fathers;’ for that part of it (the post) which is dug into the ground is sacred to the Fathers: as though it were (naturally) established? among plants, and not dug in, so does it become established among those plants. 15. He raises it, with the text (V4g. S. V, 27), ‘Prop thou the sky! fill the air! stand firm on the earth!’ Thereby he endows these worlds with strength and sap, bestows strength and sap on these worlds. 1 Svaruf, ‘naturally grown,’ Taitt. S. VI, 2, 10, 4. 144 SATAPATHA-BRAHMANA. 16. He then sinks it (in the hole, with), ‘May Dyutana, the son of the Maruts, plant thee!—’ Dyutdna the son of the Maruts, doubtless, is he that blows yonder (the wind): by means of him he thus plants it;—‘Mitra and Varuza with firm support!’ Mitra and Varuza are the in-breathing and outbreathing: he thus plants it with the in-breathing and out-breathing.
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.
119. What remains of the sprinkling-water he then pours out into the pits ;—what moisture there is here in the vital airs’, that he thereby puts into them: hence that moisture in the vital airs. 20. He pours it out with, ‘You, the Rakshaskillers, the charm-killers, Vishzu’s own, I pour out.’ Thereupon he spreads barhis-grass, both such as is turned with its tops to the east and such as is turned to the north?; what hair there is here at (the openings of) the vital airs, that he thereby bestows : hence that hair at (the openings of) the vital airs. 21. He spreads it with, ‘You, the Rakshaskillers, the charm-killers, Vishzu’s own, I spread. He, as it were, covers the bodies on the top, for that (grass) is indeed his (Vishzu’s) hair®. 1 The Kanva text has fidra (‘holes, openings’) instead of praza. * Cp.I, 3,3, 7 seq. * Or, the hair of the sacrificial man; see III, 5, 3, 1 seq. 140 SATAPATHA-BRAHMANA, 22. Thereon he lays two pressing-boards' with, ‘You, the Rakshas-killers, the charm-killers, Vishzu’s own, I lay down;’ they are indeed his (Vishzu’s) jaws. He surrounds them (with earth) with, ‘You, the Rakshas-killers, the charmkillers, Vishzu’s own, I surround;’ he thereby steadies them, makes them immovable. 23. Now the pressing-skin is cut straight all round and (dyed) red all over, for it is his (Vishzu’s) tongue: the reason, then, why it is quite red, is because this tongue is, as it were, red. He lays it down with, ‘Thou art Vishzu’s own;’ for it indeed belongs to Vishzu?%. 24. He then brings down the (five) press-stones. The press-stones, doubtless, are his (Vishzu’s) teeth : hence, when they press (the Soma) with the stones it is as if he chewed with his teeth. He puts them down with, ‘Ye are Vishzu’s own;’ for they indeed belong to Vishvu. Thus, then, the head of the sacrifice is complete. Sixt ApuyAya. First BrRAHMANA. 1. The Sadas? is no other than his (Vishzu, the sacrifice’s) belly; therefore they feed (drink) in the ? The pressing-boards are a cubit long, and somewhat broader behind than in front. They are placed one south of the other, and so as to lie close together behind (sambaddh4nte, K4ava rec.), or the space of two inches between them. The space between them is filled up with earth. ? East of the ‘sound-holes’ he raises a square mound (khara), covered with gravel, for placing vessels on, Katy. VIII, 5, 28. ® The Sadas is a shed or tent, facing the east with its long side, which is to measure eighteen (or twenty-one, or twenty-four, or, according to the Sulva-sftra, twenty-seven) cubits, the breadth by 111 KAWDA, 6 ADHYAYA, I BRAHMANA, 5. 141 Sadas ; for whatever food is eaten here on earth, all that settles down in the belly. And because all the gods sat (sad) in it, therefore it is called sadas: and so do these Brahmans of every family now sit therein. By way of deity it belongs to Indra.
2141 Sadas ; for whatever food is eaten here on earth, all that settles down in the belly. And because all the gods sat (sad) in it, therefore it is called sadas: and so do these Brahmans of every family now sit therein. By way of deity it belongs to Indra. 2. In the middle of it he puts up a (post) of udumbara wood (Ficus Glomerata); for the udumbara means strength and food; now the Sadas being his (Vishzu’s belly), he thereby puts food therein; this is why he puts up an udumbara (post) in the middle of it. 3. From the peg! which stands in the middle on the hind-part of the altar, he strides six steps eastwards (along the ‘spine’); the seventh he strides away from it to the right, for the sake of completeness, and there marks off a pit. 4. He takes the spade with (Vag. S. V, 26), ‘At the impulse of the divine Savitrz, I take thee with the arms of the Asvins, with the hands of Pdshan: thou art a woman;’ the significance of this formula is the same (as before). That spade, indeed, is a female (feminine): therefore he says ‘thou art a woman.’ 5. He then marks off the pit with, ‘Herewith six cubits (or ten, or one half that of the long side). The udumbara post, according to some, is to stand exactly in the centre of the shed ; or, according to others, at an equal distance from the (long) east and west sides; the ‘spine’ (cf. p. 112, note 2) in that case dividing the building into two equal parts, a northern and a southern one. In the middle the shed is to be of the sacrificer’s height, and , from thence the ceiling is to slant towards the ends where it is to reach up to the sacrificer’s navel. According to the Black Yagus, the erection of the Sadas precedes the digging of the Uparavas, described in the preceding Bréhmana. Taitt. S. VI, 2, 10, 11. 1 The antaApata, see III, 5, 1, 1. 142 SATAPATHA-BRAHMANA. I cut off the necks of the Rakshas!’ for the spade is the thunderbolt: it is with the thunderbolt that he cuts off the necks of the evil spirits. 6. Thereupon he digs: eastwards he throws up the heap of earth. Having made the udumbara (post) of the same size as the sacrificer!, he cuts it smooth all round, and lays it down, with the top to the east, in front (of the pit). Thereon he lays barhis-grass of the same length. 7. Now the sprinkling-water (used on this occasion) contains barley-corns. For the essence (sap) of plants is water; wherefore plants when eaten alone do not satiate; and the essence of water, on the other hand, are the plants; wherefore water when drunk alone does not satiate; but only when the two are united they satiate; for then they are sapful: ‘with the sapful I will sprinkle, so he thinks. 8. Now, the gods and the Asurus, both of them sprung from Pragdpati, were contending. Then all the plants went away from the gods, but the barley plants alone went not from them.
38. Now, the gods and the Asurus, both of them sprung from Pragdpati, were contending. Then all the plants went away from the gods, but the barley plants alone went not from them. 9. The gods then prevailed: by means of these (barley-grains) they attracted to themselves all the plants of their enemies; and because they attracted (yu) therewith, therefore they are called yava (barley). 10. They said, ‘Come, let us put into the barley whatever sap there is of all plants!’ And, accordingly, whatever sap there was of all plants, that they put into the barley: therefore the latter thrives lustily where other plants wither, for in such wise 1 It is the part which is to stand above ground that is to be of the sacrificer’s size. 111 KANDA, 6 ADHYAYA, I BRAHMANA, 15. 143 did they put the sap intothem. And in like manner does this one now by means of those (barley-grains) attract to himself all the plants of his enemies: this is why the sprinkling-water contains barley-corns. 11. He throws the barley-corns into it, with, ‘Thou art barley (yava): keep thou (yavaya) from us the haters, keepfrom us the enemies!’ In this there is nothing obscure. He then besprinkles (the post) ;—the significance of the sprinkling is one and the same: he thereby renders it sacrificially pure. 12. He sprinkles (the top, middle, and bottom parts), with, ‘For the sky—thee! for the air— thee! for the earth—thee!’ He thereby endows these worlds with strength and sap, bestows strength and sap on these worlds. 13. And the sprinkling-water which remains he pours into the hole, with, ‘Be the worlds pure wherein the Fathers reside!’ for a pit that is dug is sacred to the Fathers: this he thereby renders sacrificially pure. 14. He now strews barhis-grass therein, both eastward-pointed and northward-pointed with,‘T hou art the seat of the Fathers;’ for that part of it (the post) which is dug into the ground is sacred to the Fathers: as though it were (naturally) established? among plants, and not dug in, so does it become established among those plants. 15. He raises it, with the text (V4g. S. V, 27), ‘Prop thou the sky! fill the air! stand firm on the earth!’ Thereby he endows these worlds with strength and sap, bestows strength and sap on these worlds. 1 Svaruf, ‘naturally grown,’ Taitt. S. VI, 2, 10, 4. 144 SATAPATHA-BRAHMANA. 16. He then sinks it (in the hole, with), ‘May Dyutana, the son of the Maruts, plant thee!—’ Dyutdna the son of the Maruts, doubtless, is he that blows yonder (the wind): by means of him he thus plants it;—‘Mitra and Varuza with firm support!’ Mitra and Varuza are the in-breathing and outbreathing: he thus plants it with the in-breathing and out-breathing.
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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