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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The theory of these two is now (to be) told. SEcoND BRAHMANA. 1. The Karakas slaughter (a he-goat) for Praga pati, saying, ‘PragApati, having built up the fre | altar (agni), became Agni. When he slaughters that one, then indeed he reaches the end of Agni (the fire-altar).’ 2. It is a dark grey one; for the grey has two kinds of hair, the white and the black; and two make a productive pair: that is its Pragdpaticharacteristic. It is a hornless one, for Pragdpati is hornless. 1 The son of Ashfdsa and Susromat4, according to Sayana. \ | 172 SATAPATHA-BRAHMANA. 3. For this (animal sacrifice) there are twenty-one kindling-verses! ;—twelve months, five seasons, these three worlds, and yonder sun,—that is the twentyonefold Pragdpati; and Pragapati is Agni: as great as Agni is, as great as is his measure, by so much he thus kindles him. 4. And, again, why there are twenty-one ;—man (purusha) doubtless is twenty-onefold, ten fingers of the hand, ten toes, and the body (make) the twentyonefold man Pragdpati; and Pragdpati is Agni: as great as Agni is, as great as is his measure, by so much he thus kindles him. 5. He recites both g4yatri and trish¢ubh verses : their significance has been told; and (what applies | to) the order of the verses has been told. The ‘libation of ghee* he makes with the verse contain- ‘ ing (the name) Hirazyagarbha *; for Hirazyagarbha 1 Viz. the eleven ordinary gayatrf verses raised, by repetitions, to the number of fifteen; with six special trish‘ubh inserted (p. 167, note r). Ké&ty. XVI, 1, 34. ? On the two libations of ghee, see part i, p.124 note; p. 128, n. 2. It is doubtful which of the two libations is intended here; whether the first which in any case belongs to Pragapati, but is usually made with a different formula from the one prescribed here, or the second. The later ritualists themselves seem to have been doubtful on this point; but Katydyana (XVI, 1, 35-37) leans to the opinion, that the second libation must be intended; both libations thus being made to Pragfpati on this occasion. Sdyana remarks,—hiramyavatyé rzk4i ‘hiranyagarbhak samavartatety’ ata uttaram samaprakam (? samaprakaram) A4gharam Aghdrayati; prag4patir vai hirazyagarbhah sa Aagnis tam evam tarpayitvapnotity abhiprayaz. 8 That is, Vag. S. XXV, ro (XIII, 4; Ark S. X, r21, 1, ‘ Hiranyagarbha/ samavartatagre), ‘Hiranyagarbha (the golden child) came first into existence; he was born as the only lord of all being; he sustained this earth and sky: what god (or the god Ka) shall we serve with offering.’ vi KANDA, 2 ADHYAYA, 2 BRAHMANA, 6. 173
2X, r21, 1, ‘ Hiranyagarbha/ samavartatagre), ‘Hiranyagarbha (the golden child) came first into existence; he was born as the only lord of all being; he sustained this earth and sky: what god (or the god Ka) shall we serve with offering.’ vi KANDA, 2 ADHYAYA, 2 BRAHMANA, 6. 173 is Pragdpati, and Pragdpati is Agni. There are twelve Apri-verses: their significance has been told; and (what applies to) the order of the verses has been told. The animal cake belongs to Pragapati, for the relation of the victim is also that of the animal cake, It is one on twelve potsherds: twelve months are a year, and the year is Pragdpati. The offering and invitatory formulas contain the word ‘ Ka,’ for Pragdpati is Ka*, 6. He then slaughters for Vayu Niyutvat (the wind, driving a team of horses) that white, bearded (he-goat), When Pragd4pati had produced living beings, he looked about him, and from exceeding delight his seed fell: it became that white, hornless, bearded he-goat (aga, ‘unborn’); for seed is lifesap, and as far as there is life-sap, so far extends the self. And when he slaughters that one, then indeed he reaches the end of Agni (the fire-altar). It is a white one, because seed is white. It is hornless, because seed is hornless. It belongs to Vayu, because Vayu (the wind) is the out-breathing ; and to Niyutvat, because the teams (niyut*) are the in-breathing ; the out-breathing and in-breathing he thus lays into him. ” See III, 8, 3, 1 seq. 2 See I, 1, 1, 13 with note—The above verse, Azk S. X, 121, 1, and following five verses,—each of which ends with, ‘ what god (or the god Ka) shall we serve with offering,—are used with the omentum, the animal cake (pasupurod4sa), and the animal oblations respectively ; viz. the first three verses as invitatory formulas (anuvakaya) and the last three as offering formulas (yAgy4). Asv. Sr. III, 8, 1.— Vag. S. XXV, 10-13, only the first four verses are given together; whilst Sayavza, in accordance with Asvalayana, remarks,—vapa purodasapasfinam ‘ hiranyagarbhaf samavartatagra ’ ity adayah syuh. 8 Probably ‘niyutaz’ here with allusion to ‘ niyuta,’ shut in. 174 SATAPATHA-BRAHMANA. 7. And, again, why he slaughters that white, hornless (he-goat);—when the gods restored the relaxed Pragapati, they, by means of this victim, put into him that out-breathing which had gone out of him; and in like manner this one now puts itinto him. It belongs to Vayu, because Vayu is the out-breathing; and to Niyutvat, because the teams are the in-breathing: he thus puts the outbreathing and in-breathing into him. It is white, because V4yu (the wind) is white; and it is hornless, because Vayu is hornless. 8. For this (animal sacrifice) there are seventeen kindling-verses!; for the year is seventeenfold— there are twelve months and five seasons—Prag4pati is the year, and Pragdpati is Agni: as great as Agni is, as great as is his measure, by so much he thus kindles him.
38. For this (animal sacrifice) there are seventeen kindling-verses!; for the year is seventeenfold— there are twelve months and five seasons—Prag4pati is the year, and Pragdpati is Agni: as great as Agni is, as great as is his measure, by so much he thus kindles him. 9. And, again, why there are seventeen,—man is seventeenfold,—there are ten vita! airs, four limbs, the body the fifteenth, the neck-joints the sixteenth, and the head the seventeenth,—Pragapati is the Person (or man, purusha), and Praydpati is Agni: as great as Agni is, as great as is his measure, by so much he thus kindles him. 10. He recites both gayatrt and trish¢ubh verses : their significance has been told; and (what applies to) the order of the verses has been told. There are twelve Aprt-verses : their significance has been told; and (what applies to) the order of the verses has been told. The animal cake belongs to Pragapati: ‘Therein then that wish was obtained,’ 1 That is, only two additional trish¢ubh verses are to be inserted between the 11 (or 15) gayatr? ones. VI KANDA, 2 ADHYAYA, 2 BRAHMANA, 12. 175 M&4hitthi once said,—‘ which the KarakAs say is in the victim to Prag4pati.’ 11. And as to why the victim belongs to Vayu, and the animal cake to PragApati;—one half of Pragpati doubtless is Vayu, and one half is Pragapati: thus, were they both to belong to V4yu, or both to Pragd&pati, then only one half of him (PragApati) would be made up, and one half would not (be made up). But in that the victim belongs to Vayu, and the animal cake to Prag&pati, thereby he puts together (restores) him, Pragapati, wholly and entirely. 12. And, again, why the victim belongs to Vayu, and the animal cake to Pragdpati ;—when the gods restored the relaxed Pragdpati, they, by means of this victim, put into him that out-breathing which had gone out of him; and by means of this cake they restored that body (trunk) of his. And as to why it belongs w= Pragdpati, it is because the body (self) is Pragdpati; and (why it is) one on twelve potsherds,—twelve months are a year, and Pragapati is the year. One of the offering prayers and one of the invitatory prayers! contain (the word) ‘ka, for Pragdpati is Ka. 1 The three chief oblations of the Animal Sacrifice, requiring each an invitatory prayer (anuvakya) and an offering prayer (yagya), are the omentum-oblation (vap4), the animal cake (pasupurodasa), and the meat oblations (pasu-havis). This is the order on the present occasion, whilst usually the cake-oblation succeeds the offering of meat portions. Now the first of the three invitatory prayers (that of the omentum), viz. Vag. S. XXVII, 26 (Ack S. X, 121, 8), and the last of the three offering prayers (that of the meat portions), viz. Vag. S. XXVII, 25 (Ack S. X, 121, 7), end with the refrain, ‘what god (or, the god Ka) should we serve with offering.’ Thus, then, the first and the last of the six formulas would be 176 SATAPATHA-BRAHMANA.
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 theory of these two is now (to be) told. SEcoND BRAHMANA. 1. The Karakas slaughter (a he-goat) for Praga pati, saying, ‘PragApati, having built up the fre | altar (agni), became Agni. When he slaughters that one, then indeed he reaches the end of Agni (the fire-altar).’ 2. It is a dark grey one; for the grey has two kinds of hair, the white and the black; and two make a productive pair: that is its Pragdpaticharacteristic. It is a hornless one, for Pragdpati is hornless. 1 The son of Ashfdsa and Susromat4, according to Sayana. \ | 172 SATAPATHA-BRAHMANA. 3. For this (animal sacrifice) there are twenty-one kindling-verses! ;—twelve months, five seasons, these three worlds, and yonder sun,—that is the twentyonefold Pragdpati; and Pragapati is Agni: as great as Agni is, as great as is his measure, by so much he thus kindles him. 4. And, again, why there are twenty-one ;—man (purusha) doubtless is twenty-onefold, ten fingers of the hand, ten toes, and the body (make) the twentyonefold man Pragdpati; and Pragdpati is Agni: as great as Agni is, as great as is his measure, by so much he thus kindles him. 5. He recites both g4yatri and trish¢ubh verses : their significance has been told; and (what applies | to) the order of the verses has been told. The ‘libation of ghee* he makes with the verse contain- ‘ ing (the name) Hirazyagarbha *; for Hirazyagarbha 1 Viz. the eleven ordinary gayatrf verses raised, by repetitions, to the number of fifteen; with six special trish‘ubh inserted (p. 167, note r). Ké&ty. XVI, 1, 34. ? On the two libations of ghee, see part i, p.124 note; p. 128, n. 2. It is doubtful which of the two libations is intended here; whether the first which in any case belongs to Pragapati, but is usually made with a different formula from the one prescribed here, or the second. The later ritualists themselves seem to have been doubtful on this point; but Katydyana (XVI, 1, 35-37) leans to the opinion, that the second libation must be intended; both libations thus being made to Pragfpati on this occasion. Sdyana remarks,—hiramyavatyé rzk4i ‘hiranyagarbhak samavartatety’ ata uttaram samaprakam (? samaprakaram) A4gharam Aghdrayati; prag4patir vai hirazyagarbhah sa Aagnis tam evam tarpayitvapnotity abhiprayaz. 8 That is, Vag. S. XXV, ro (XIII, 4; Ark S. X, r21, 1, ‘ Hiranyagarbha/ samavartatagre), ‘Hiranyagarbha (the golden child) came first into existence; he was born as the only lord of all being; he sustained this earth and sky: what god (or the god Ka) shall we serve with offering.’ vi KANDA, 2 ADHYAYA, 2 BRAHMANA, 6. 173
2X, r21, 1, ‘ Hiranyagarbha/ samavartatagre), ‘Hiranyagarbha (the golden child) came first into existence; he was born as the only lord of all being; he sustained this earth and sky: what god (or the god Ka) shall we serve with offering.’ vi KANDA, 2 ADHYAYA, 2 BRAHMANA, 6. 173 is Pragdpati, and Pragdpati is Agni. There are twelve Apri-verses: their significance has been told; and (what applies to) the order of the verses has been told. The animal cake belongs to Pragapati, for the relation of the victim is also that of the animal cake, It is one on twelve potsherds: twelve months are a year, and the year is Pragdpati. The offering and invitatory formulas contain the word ‘ Ka,’ for Pragdpati is Ka*, 6. He then slaughters for Vayu Niyutvat (the wind, driving a team of horses) that white, bearded (he-goat), When Pragd4pati had produced living beings, he looked about him, and from exceeding delight his seed fell: it became that white, hornless, bearded he-goat (aga, ‘unborn’); for seed is lifesap, and as far as there is life-sap, so far extends the self. And when he slaughters that one, then indeed he reaches the end of Agni (the fire-altar). It is a white one, because seed is white. It is hornless, because seed is hornless. It belongs to Vayu, because Vayu (the wind) is the out-breathing ; and to Niyutvat, because the teams (niyut*) are the in-breathing ; the out-breathing and in-breathing he thus lays into him. ” See III, 8, 3, 1 seq. 2 See I, 1, 1, 13 with note—The above verse, Azk S. X, 121, 1, and following five verses,—each of which ends with, ‘ what god (or the god Ka) shall we serve with offering,—are used with the omentum, the animal cake (pasupurod4sa), and the animal oblations respectively ; viz. the first three verses as invitatory formulas (anuvakaya) and the last three as offering formulas (yAgy4). Asv. Sr. III, 8, 1.— Vag. S. XXV, 10-13, only the first four verses are given together; whilst Sayavza, in accordance with Asvalayana, remarks,—vapa purodasapasfinam ‘ hiranyagarbhaf samavartatagra ’ ity adayah syuh. 8 Probably ‘niyutaz’ here with allusion to ‘ niyuta,’ shut in. 174 SATAPATHA-BRAHMANA. 7. And, again, why he slaughters that white, hornless (he-goat);—when the gods restored the relaxed Pragapati, they, by means of this victim, put into him that out-breathing which had gone out of him; and in like manner this one now puts itinto him. It belongs to Vayu, because Vayu is the out-breathing; and to Niyutvat, because the teams are the in-breathing: he thus puts the outbreathing and in-breathing into him. It is white, because V4yu (the wind) is white; and it is hornless, because Vayu is hornless. 8. For this (animal sacrifice) there are seventeen kindling-verses!; for the year is seventeenfold— there are twelve months and five seasons—Prag4pati is the year, and Pragdpati is Agni: as great as Agni is, as great as is his measure, by so much he thus kindles him.
38. For this (animal sacrifice) there are seventeen kindling-verses!; for the year is seventeenfold— there are twelve months and five seasons—Prag4pati is the year, and Pragdpati is Agni: as great as Agni is, as great as is his measure, by so much he thus kindles him. 9. And, again, why there are seventeen,—man is seventeenfold,—there are ten vita! airs, four limbs, the body the fifteenth, the neck-joints the sixteenth, and the head the seventeenth,—Pragapati is the Person (or man, purusha), and Praydpati is Agni: as great as Agni is, as great as is his measure, by so much he thus kindles him. 10. He recites both gayatrt and trish¢ubh verses : their significance has been told; and (what applies to) the order of the verses has been told. There are twelve Aprt-verses : their significance has been told; and (what applies to) the order of the verses has been told. The animal cake belongs to Pragapati: ‘Therein then that wish was obtained,’ 1 That is, only two additional trish¢ubh verses are to be inserted between the 11 (or 15) gayatr? ones. VI KANDA, 2 ADHYAYA, 2 BRAHMANA, 12. 175 M&4hitthi once said,—‘ which the KarakAs say is in the victim to Prag4pati.’ 11. And as to why the victim belongs to Vayu, and the animal cake to PragApati;—one half of Pragpati doubtless is Vayu, and one half is Pragapati: thus, were they both to belong to V4yu, or both to Pragd&pati, then only one half of him (PragApati) would be made up, and one half would not (be made up). But in that the victim belongs to Vayu, and the animal cake to Prag&pati, thereby he puts together (restores) him, Pragapati, wholly and entirely. 12. And, again, why the victim belongs to Vayu, and the animal cake to Pragdpati ;—when the gods restored the relaxed Pragdpati, they, by means of this victim, put into him that out-breathing which had gone out of him; and by means of this cake they restored that body (trunk) of his. And as to why it belongs w= Pragdpati, it is because the body (self) is Pragdpati; and (why it is) one on twelve potsherds,—twelve months are a year, and Pragapati is the year. One of the offering prayers and one of the invitatory prayers! contain (the word) ‘ka, for Pragdpati is Ka. 1 The three chief oblations of the Animal Sacrifice, requiring each an invitatory prayer (anuvakya) and an offering prayer (yagya), are the omentum-oblation (vap4), the animal cake (pasupurodasa), and the meat oblations (pasu-havis). This is the order on the present occasion, whilst usually the cake-oblation succeeds the offering of meat portions. Now the first of the three invitatory prayers (that of the omentum), viz. Vag. S. XXVII, 26 (Ack S. X, 121, 8), and the last of the three offering prayers (that of the meat portions), viz. Vag. S. XXVII, 25 (Ack S. X, 121, 7), end with the refrain, ‘what god (or, the god Ka) should we serve with offering.’ Thus, then, the first and the last of the six formulas would be 176 SATAPATHA-BRAHMANA.
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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