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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1‘From the Earth's seat, Angiras-like, bring thou Agni Purtshya?!’— * Mahfdhara says, Agni is called ‘ purfshya,’ because loose soil (purisha) is put in the fire-pan (ukh4), on which the fire is then placed. It also doubtless refers to the loose soil which is spread over the different layers of the altar, thus serving as mortar to the bricks. In this epithet of Agni, ‘ purtsha’ seems, however, to be taken in yet another, more subtle sense, the author apparently connecting with it its etymological meaning of ‘that which fills, fillings, Germ. Fillung, Fiillsel ;’ whilst the reference to cattle might also seem to point to the later ordinary meaning, ‘ faeces, manure.’ Mahidhara, on the force of the symbolical identification ‘pasavo vai purfsham,’ seems straightway to take ‘ purisha’ as a synonym of ‘ pasu,’ when he says,—purishebhya& pasubhyo hitah purishyaZ. Sdyama’s comment here is corrupt,—pasavo vai purisham pfirax4m(hi(?) kéryam pasavah prayanti. 202 SATAPATHA-BRAHMANA., now soil means cattle: thus, ‘from the earth’s lap bring thou Agni, favourable to cattle, as Agni (did)!’"—‘by the Trish¢ubh metre, Angiraslike!’ he thereby takes it with the Trish¢ubh metre and thus lays into it the Trish¢ubh metre. 39. [Vag. S. XI, 10] ‘A spade thou art,—for a spade it is: he thus takes it by means of the truth ;— ‘A woman thou art!’—the spade is a thunderbolt, and the woman is a female, and a female injures no one: he thus appeases it so as not to do any injury. ‘By thee may we be able to dig out Agni in the seat!’ the.seat no doubt is this (spot): thus, ‘By thee may we be able to dig out Agni in this seat (place). —‘By the Gagatt metre, Angiras-like!’ he thus takes it up by means of the Gagatt metre, and lays the Gagatt metre into it. 40. With three (formulas) he takes it up,—threefold is Agni: as great as Agni is, as great as is his measure, by so much he thus takes it. Having taken it up with three (formulas), he addresses it with a fourth; for the gods having thus taken it with three (formulas), then laid vigour into it by means of a fourth; and in like manner does he now, after taking it up with three (formulas), lay strength into it with the fourth. 41. [V4g. S. XI, 11] ‘Having taken into his hand, Savityz,—for it has indeed been taken into his (the Adhvaryu’s) hand,‘ bearing the spade, — for he indeed bears it,—‘ the golden,—for golden indeed is the one that consists of the metres (the Veda) ;—‘ beholding Agni’s light,—that is, seeing Agni’s light,—‘ lifted it up from the earth, — for he indeed lifts it up from the earth ;—‘ by the Anushéubh metre, Angiras-like ;—he thus takes VI KANDA, 3 ADHYAYA, 2 BRAHMANA, I. =. 203 it up by means of the Anush/ubh metre, and lays the Anushéubh metre into it: for his undertaking that spade of bamboo is thus made to be those metres.
2=. 203 it up by means of the Anush/ubh metre, and lays the Anushéubh metre into it: for his undertaking that spade of bamboo is thus made to be those metres. 42. Some, indeed, make it of gold, saying, ‘It is spoken of as golden.’ Let him not do so: in that it is the metres, thereby that (spade) is gold, immortal gold, the immortal metres. 43. He takes it up with four (formulas), for all speech consists of four syllables: ‘v4k’ (speech) is one syllable, and ‘aksharam’ (syllable) consists of three syllables. Now that monosyllable ‘ vak’ is the same as this last one, the Anush¢ubh; and that trisyllable ‘aksharam’ is the same as those former formulas: he thus digs up Agni by the whole speech, and equips it with the whole speech,—hence with four (formulas). 44. And, again, why with four (formulas) ;—there are four quarters: he thus lays speech into the four quarters, whence speech speaks in the four quarters. He takes it up both by metres and by formulas, that makes eight—there are four quarters, and four intermediate quarters: he thus lays speech into ‘all the quarters, whence speech speaks in all the quarters. THE SEARCH AND DIGGING FOR AGNI (THE LUMP OF CLAY). Seconp BrRAHMANA, 1. The spade is still in his hand, when he addresses the beasts. For when the gods at that time were about to search (for Agni) in these (animals) they placed their vigour in front ; and in like manner does 204 SATAPATHA-BRAHMANA. this one, now that he is about to search in these (animals), place his vigour in front. 2. He addresses the horse, with (Vag. S. XI, 12), ‘Most speedily}, O courser, run hither,—what is swift, that is speedy, and what is swifter than swift, that is most speedy ;—‘along the widest range, —the widest range doubtless is this (earth) : thus, ‘along this wide range ;’—‘ in the sky is thy highest home, in the air thy navel, upon earth thy womb: ’ he thus makes it to be those deities, Agni, VAyu, and Aditya (the sun), and thus lays vigour into the horse. 3- Then the ass, with (V4ag. S. XI, 13), ‘Yoke ye two the ass,’ he says this to the Adhvaryu and the Sacrificer;—‘ upon this course, ye showerers of wealth!’—that is, ‘upon this performance, ye showerers of wealth ;’—‘him, bearing Agni, and helpful? unto us;’—that is, ‘him, bearing Agni, and urged forward by us:’ he thereby lays vigour into the ass. 4. Then the he-goat, with (Vag. S. XI, 14), ‘At every yoking, at every race, we call him, the most powerful,—race® means food: thus, ‘in every performance, in respect of every food we call him, the most powerful ;’—‘ Indra to our help, we his friends! ’—that is, ‘him, the strong (indriyavat), to our help:’ he thereby lays vigour into the he-goat. 5. With three (formulas) he addresses (the victims),—threefold is Agni: as great as Agni is, as 1 Pratirtam, ‘sped forward, speeding forward.’ 2 Asmayu, ‘tending towards us, favourable to us,’ is explained differently by the author of the Brahmaza.
35. With three (formulas) he addresses (the victims),—threefold is Agni: as great as Agni is, as 1 Pratirtam, ‘sped forward, speeding forward.’ 2 Asmayu, ‘tending towards us, favourable to us,’ is explained differently by the author of the Brahmaza. ® The author here, as elsewhere, rather takes ‘vaga’ in the sense of ‘strength, sustenance.’ vi KANDA, 3 ADHYAYA, 2 BRAHMANA, IO. 205 great as is his measure, by so much he thus lays vigour into them. 6. He then makes them walk forward to the east : he thus searches for him (Agni) by means of these animals. He does not touch (them) lest he, Agni, should injure him; for Agni is the same as the animals 1. 7. He makes the horse walk on, with (Vag. S. XI, 15), ‘Forth-speeding, come treading down the curses !’—curse means evil: thus, ‘running come, treading down the evil!’—‘come, delighting, into Rudra’s chieftainship!’—beasts belong to Rudra: thus, ‘come thou, delighting, into the chieftainship of him who is thy deity!’ he thus searches for him by means of the horse. 8. Then the ass with, ‘Traverse the wide air, thou possessed of prosperous pastures and affording safety ! ’—as the text, so its meaning ;— ‘with POshan as thy mate;’—Pifshan, doubtless, is this earth; thus, ‘ together with her as thy mate:’ he thus searches for him by means of the ass. 9. Then the he-goat, with (V4g. S. XI, 16), ‘From the Earth’s seat, Angiras-like, bring thou Agni Purtshya!’—that is, ‘from the Earth’s lap bring thou Agni, favourable to cattle, as Agni (did) !’ he thus searches for him (Agni) by means of the he-goat. 10. With three (animals) he searches,—threefold is Agni: as great as Agni is, as great as is his measure, with so much he thus searches for him. 1 The text here has the ordinary Sanskrit construction, running literally thus :—he does not touch—Agni (being) the same as the animals—‘ lest he, Agni, should injure me!’ 206 SATAPATHA-BRAHMANA, By three (formulas) he first addresses (the beasts) ; that makes six,—six seasons are a year, and the year is Agni: as great as Agni is, as great as is his measure, so great does this become. Turrp BRAHMANA. 1. Those fires have been kindled (afresh); and they (the priests and sacrificer) betake themselves to the lump of clay! ;—those fires doubtless are these worlds: when they are kindled, then they are these worlds. For formerly the gods were seeking this sacred rite outside of these worlds; and when he fetches the lump of clay after passing by those fires, he is seeking him (Agni) outside of these worlds. 2. They go eastwards; for the east is Agni’s region: he thus seeks him in his own region, finds him in his own region. 3. They go forward, with, ‘Angiras-like, we go to Agni Purtshya;’—that is, ‘like Agni, we are going to Agni, favourable to cattle.’ 4. He then looks at the sham-man, with, ‘ Angiras-like, we shall carry Agni Purtshya;—that is, ‘Like Agni, we shall carry Agni, favourable to cattle:’ he thus searches for him by means of the sham-man.
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.
1‘From the Earth's seat, Angiras-like, bring thou Agni Purtshya?!’— * Mahfdhara says, Agni is called ‘ purfshya,’ because loose soil (purisha) is put in the fire-pan (ukh4), on which the fire is then placed. It also doubtless refers to the loose soil which is spread over the different layers of the altar, thus serving as mortar to the bricks. In this epithet of Agni, ‘ purtsha’ seems, however, to be taken in yet another, more subtle sense, the author apparently connecting with it its etymological meaning of ‘that which fills, fillings, Germ. Fillung, Fiillsel ;’ whilst the reference to cattle might also seem to point to the later ordinary meaning, ‘ faeces, manure.’ Mahidhara, on the force of the symbolical identification ‘pasavo vai purfsham,’ seems straightway to take ‘ purisha’ as a synonym of ‘ pasu,’ when he says,—purishebhya& pasubhyo hitah purishyaZ. Sdyama’s comment here is corrupt,—pasavo vai purisham pfirax4m(hi(?) kéryam pasavah prayanti. 202 SATAPATHA-BRAHMANA., now soil means cattle: thus, ‘from the earth’s lap bring thou Agni, favourable to cattle, as Agni (did)!’"—‘by the Trish¢ubh metre, Angiraslike!’ he thereby takes it with the Trish¢ubh metre and thus lays into it the Trish¢ubh metre. 39. [Vag. S. XI, 10] ‘A spade thou art,—for a spade it is: he thus takes it by means of the truth ;— ‘A woman thou art!’—the spade is a thunderbolt, and the woman is a female, and a female injures no one: he thus appeases it so as not to do any injury. ‘By thee may we be able to dig out Agni in the seat!’ the.seat no doubt is this (spot): thus, ‘By thee may we be able to dig out Agni in this seat (place). —‘By the Gagatt metre, Angiras-like!’ he thus takes it up by means of the Gagatt metre, and lays the Gagatt metre into it. 40. With three (formulas) he takes it up,—threefold is Agni: as great as Agni is, as great as is his measure, by so much he thus takes it. Having taken it up with three (formulas), he addresses it with a fourth; for the gods having thus taken it with three (formulas), then laid vigour into it by means of a fourth; and in like manner does he now, after taking it up with three (formulas), lay strength into it with the fourth. 41. [V4g. S. XI, 11] ‘Having taken into his hand, Savityz,—for it has indeed been taken into his (the Adhvaryu’s) hand,‘ bearing the spade, — for he indeed bears it,—‘ the golden,—for golden indeed is the one that consists of the metres (the Veda) ;—‘ beholding Agni’s light,—that is, seeing Agni’s light,—‘ lifted it up from the earth, — for he indeed lifts it up from the earth ;—‘ by the Anushéubh metre, Angiras-like ;—he thus takes VI KANDA, 3 ADHYAYA, 2 BRAHMANA, I. =. 203 it up by means of the Anush/ubh metre, and lays the Anushéubh metre into it: for his undertaking that spade of bamboo is thus made to be those metres.
2=. 203 it up by means of the Anush/ubh metre, and lays the Anushéubh metre into it: for his undertaking that spade of bamboo is thus made to be those metres. 42. Some, indeed, make it of gold, saying, ‘It is spoken of as golden.’ Let him not do so: in that it is the metres, thereby that (spade) is gold, immortal gold, the immortal metres. 43. He takes it up with four (formulas), for all speech consists of four syllables: ‘v4k’ (speech) is one syllable, and ‘aksharam’ (syllable) consists of three syllables. Now that monosyllable ‘ vak’ is the same as this last one, the Anush¢ubh; and that trisyllable ‘aksharam’ is the same as those former formulas: he thus digs up Agni by the whole speech, and equips it with the whole speech,—hence with four (formulas). 44. And, again, why with four (formulas) ;—there are four quarters: he thus lays speech into the four quarters, whence speech speaks in the four quarters. He takes it up both by metres and by formulas, that makes eight—there are four quarters, and four intermediate quarters: he thus lays speech into ‘all the quarters, whence speech speaks in all the quarters. THE SEARCH AND DIGGING FOR AGNI (THE LUMP OF CLAY). Seconp BrRAHMANA, 1. The spade is still in his hand, when he addresses the beasts. For when the gods at that time were about to search (for Agni) in these (animals) they placed their vigour in front ; and in like manner does 204 SATAPATHA-BRAHMANA. this one, now that he is about to search in these (animals), place his vigour in front. 2. He addresses the horse, with (Vag. S. XI, 12), ‘Most speedily}, O courser, run hither,—what is swift, that is speedy, and what is swifter than swift, that is most speedy ;—‘along the widest range, —the widest range doubtless is this (earth) : thus, ‘along this wide range ;’—‘ in the sky is thy highest home, in the air thy navel, upon earth thy womb: ’ he thus makes it to be those deities, Agni, VAyu, and Aditya (the sun), and thus lays vigour into the horse. 3- Then the ass, with (V4ag. S. XI, 13), ‘Yoke ye two the ass,’ he says this to the Adhvaryu and the Sacrificer;—‘ upon this course, ye showerers of wealth!’—that is, ‘upon this performance, ye showerers of wealth ;’—‘him, bearing Agni, and helpful? unto us;’—that is, ‘him, bearing Agni, and urged forward by us:’ he thereby lays vigour into the ass. 4. Then the he-goat, with (Vag. S. XI, 14), ‘At every yoking, at every race, we call him, the most powerful,—race® means food: thus, ‘in every performance, in respect of every food we call him, the most powerful ;’—‘ Indra to our help, we his friends! ’—that is, ‘him, the strong (indriyavat), to our help:’ he thereby lays vigour into the he-goat. 5. With three (formulas) he addresses (the victims),—threefold is Agni: as great as Agni is, as 1 Pratirtam, ‘sped forward, speeding forward.’ 2 Asmayu, ‘tending towards us, favourable to us,’ is explained differently by the author of the Brahmaza.
35. With three (formulas) he addresses (the victims),—threefold is Agni: as great as Agni is, as 1 Pratirtam, ‘sped forward, speeding forward.’ 2 Asmayu, ‘tending towards us, favourable to us,’ is explained differently by the author of the Brahmaza. ® The author here, as elsewhere, rather takes ‘vaga’ in the sense of ‘strength, sustenance.’ vi KANDA, 3 ADHYAYA, 2 BRAHMANA, IO. 205 great as is his measure, by so much he thus lays vigour into them. 6. He then makes them walk forward to the east : he thus searches for him (Agni) by means of these animals. He does not touch (them) lest he, Agni, should injure him; for Agni is the same as the animals 1. 7. He makes the horse walk on, with (Vag. S. XI, 15), ‘Forth-speeding, come treading down the curses !’—curse means evil: thus, ‘running come, treading down the evil!’—‘come, delighting, into Rudra’s chieftainship!’—beasts belong to Rudra: thus, ‘come thou, delighting, into the chieftainship of him who is thy deity!’ he thus searches for him by means of the horse. 8. Then the ass with, ‘Traverse the wide air, thou possessed of prosperous pastures and affording safety ! ’—as the text, so its meaning ;— ‘with POshan as thy mate;’—Pifshan, doubtless, is this earth; thus, ‘ together with her as thy mate:’ he thus searches for him by means of the ass. 9. Then the he-goat, with (V4g. S. XI, 16), ‘From the Earth’s seat, Angiras-like, bring thou Agni Purtshya!’—that is, ‘from the Earth’s lap bring thou Agni, favourable to cattle, as Agni (did) !’ he thus searches for him (Agni) by means of the he-goat. 10. With three (animals) he searches,—threefold is Agni: as great as Agni is, as great as is his measure, with so much he thus searches for him. 1 The text here has the ordinary Sanskrit construction, running literally thus :—he does not touch—Agni (being) the same as the animals—‘ lest he, Agni, should injure me!’ 206 SATAPATHA-BRAHMANA, By three (formulas) he first addresses (the beasts) ; that makes six,—six seasons are a year, and the year is Agni: as great as Agni is, as great as is his measure, so great does this become. Turrp BRAHMANA. 1. Those fires have been kindled (afresh); and they (the priests and sacrificer) betake themselves to the lump of clay! ;—those fires doubtless are these worlds: when they are kindled, then they are these worlds. For formerly the gods were seeking this sacred rite outside of these worlds; and when he fetches the lump of clay after passing by those fires, he is seeking him (Agni) outside of these worlds. 2. They go eastwards; for the east is Agni’s region: he thus seeks him in his own region, finds him in his own region. 3. They go forward, with, ‘Angiras-like, we go to Agni Purtshya;’—that is, ‘like Agni, we are going to Agni, favourable to cattle.’ 4. He then looks at the sham-man, with, ‘ Angiras-like, we shall carry Agni Purtshya;—that is, ‘Like Agni, we shall carry Agni, favourable to cattle:’ he thus searches for him by means of the sham-man.
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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