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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The ghee, moreover, is seed: he thus pours forth seed,— with the sruva-spoon; for the sruva (m.) is a male, and the male pours forth seed,— with ‘ Sv4hé (hail !),’ for the Svah4k4ra (m.) is a male, and the male pours forth seed. 19. [Vag. S. XI, 237] ‘Upon thee I sprinkle with thought, with ghee,—that is, ‘upon thee I offer with thought and ghee;’—‘that dwellest near all beings,—for he (Agni) indeed comes to dwell near evéry being ;—‘thee, large and great with side-spent force,—for large he is, and directed sideways, and great with force, with smoke; —‘most ample through food, and fierce to look at,—that is, ‘capacious with food, a consumer of food, and flaming.’ 20. [Vag. S. XI, 24] ‘From all sides I sprinkle the hitherward looking,—that is, ‘from every side I offer upon the hitherward looking ;’—‘ with spiteless mind let him relish this,—that is, ‘with unchafing mind may he relish this;’'—' Agni, glorious as a wooer, and of pleasing colour, — for Agni is indeed glorious as a wooer?, and of pleasing colour;—‘not to be touched, while raging with his body,—for not to be touched is he, whilst flaming with his body. 21. With two (verses) he offers ; for the Sacrificer 1 Rik S. Il, ro, 4, beginning, however, ‘I sprinkle Agni with a ghee-oblation,’ * Mahidhara and Sayama (Ark S. II, 10, 5) take ‘maryasri’ in the sense of ‘resorted to, or worshipped, by men.’ P2 212 SATAPATHA-BRAHMANA. is two-footed, and the Sacrificer is Agni: as great as Agni is, as great as is his measure, by so much he thus pours him forth as seed ;—with two (verses) relating to Agni: it is Agni he thereby pours forth as seed, Inasmuch as they relate to Agni, they are Agni; and inasmuch as they are Trish¢ubhs, they are Indra; and Agni (the fire) belongs to Indra and Agni: as great as Agni is, as great as is his measure, by so much he thus pours him forth as seed. Moreover, Indra and Agni are all the gods, and Agni (thus) contains all deities: as great as Agni is, as great as is his measure, by so much he thus pours him forth as seed. 22. He offers on the horse’s footprint ;—the horse is the same as that Agni, and so, indeed, these two libations come to be offered over Agni. 23. He draws lines around it (the lump, with the spade): he thereby puts a measure to it (or, to him, Agni), as if saying, ‘So great thou art!’ 24. And, again, why he draws a line around it ;— the gods now were afraid, thinking, ‘We hope the Rakshas, the fiends, will not smite here this (Agni) of ours!’ They drew that rampart round it; and in like manner does this one now draw that rampart round it,—with the spade, for the spade is the thunderbolt, and he thus makes the thunderbolt its (or his, Agni’s) protector. He draws it all round: on every side he thus makes that thunderbolt to be its (or his) protector’. Three times he draws a line: that threefold thunderbolt. he thus makes to be a protector for him. 25. [V4g. S. XI, 25-27] ‘Around the wise lord
2He draws it all round: on every side he thus makes that thunderbolt to be its (or his) protector’. Three times he draws a line: that threefold thunderbolt. he thus makes to be a protector for him. 25. [V4g. S. XI, 25-27] ‘Around the wise lord 1 Or, he makes that protecting thunderbolt for it (or him). VI KANDA, 3 ADHYAYA, 3 BRAHMANA, 26. 213 of strength—', ‘Around (us) we (place) thee, O Agni, as a rampart—*, ‘With the days, thou Agni—, in thus praising Agni he makes a fence for him by means of (verses) containing the word ‘ pari’ (around), for all round, as it were, (run) the ramparts ;—(he does so by verses) relating to Agni: a stronghold of fire he thus makes for him, and this stronghold of fire keeps blazing ;—(he does so) by three (verses): a threefold stronghold he thus makes for him ; and hence that threefold stronghold is the highest form of strongholds. Each following (circular) line he makes wider, and with a larger metre: hence each following line of strongholds is wider, for strongholds (ramparts) are lines. 26. He then digs for him (Agni)*‘ in this earth. For the gods then were afraid, thinking, ‘We hope the Rakshas, the fiends, will not smite him here?! For the sake of protection they made this earth to be a self (body, 4tman) for him, thinking, ‘His own self will protect his own:self.’ It (the lump of clay) should be as large as the hole: thus this earth (or clay) becomes his (Agni’s) self. And as to its (being) as large as the hole,—this earth is the womb, and this (clay) is seed; and whatever part of the seed 1 Vag. S. XI, 25; Rk S. IV, 15, 3, ‘Around the offering, Agni, the wise lord of strength, hath come, bestowing precious gifts upon the worshipper.’ * Vag. S. XI, 26; Rsk S.X, 87, 22, ‘Around we place thee, the priest, as a rampart, O mighty Agni, the bold-raced slayer of the wily day by day.’ . 5 Vag. S. XI, 27; Ak S. Il, 1, 1, ‘With the days, O Agni, thou, longing to shine hither, art born forth from the waters, out of the shore, from the woods, from the herbs, thou the bright, O man-lord of men.’ “ Or he digs out that (lump of clay). 214 SATAPATHA-BRAHMANA, exceeds the womb, becomes useless; and what is deficient, is unsuccessful ; but that part of the seed which is within the hole is successful. Four-cornered is this hole, for there are four quarters: from all the (four) quarters he thus digs him. FourtH ApuyAya, First BRAHMANA. 1. He now digs it (the lump of clay)! up from that (hole) ;—for the gods, having found him (Agni), then dug him up; and in like manner this one, after finding him, now digs him up,—with (Vag. S. XI, 28), ‘At the impulse of the god Savitz, by the arms of the Asvins, by the hands of Pashan, I dig thee, the Agni Purtshya, from the lap of the earth, Angiras-like ;’—impelled by Savitvz, he thus, by means of those deities, digs him up, the Agni favourable to cattle, as Agni (did).
3S. XI, 28), ‘At the impulse of the god Savitz, by the arms of the Asvins, by the hands of Pashan, I dig thee, the Agni Purtshya, from the lap of the earth, Angiras-like ;’—impelled by Savitvz, he thus, by means of those deities, digs him up, the Agni favourable to cattle, as Agni (did). 2.‘Thee, O Agni, the bright, the fairfaced, —for this Agni is indeed bright and fairfaced ;—‘ glowing with perpetual sheen,—that is, ‘shining with perpetual light ;’"—‘thee, kind to creatures, and never harming, the Agni Purishya we dig up from the lap of the earth, Angiras-like;’—that is, ‘thee, kind to creatures, and never harming, the cattle-loving Agni we dig up from the lap of the earth, as Agni (did).’ 3. With two (formulas) he digs,—two-footed is the Sacrificer, and the Sacrificer is Agni: as great as Agni is, as great as is his measure, with so much he thus digs him up. And twofald also is that form of his, (consisting as it does of) clay and water. 4. He digs, with, ‘I dig,—‘we dig ;’ for with, ‘I ’ Or him, Agni; the identity of the two being kept up throughout. VI KANDA, 4 ADHYAYA, I BRAHMANA, 8. 215 dig, Pragdpati dug for him (Agni); and with, ‘we dig,’ the gods dug for him, therefore (he digs), with, ‘I dig, —‘ we dig.’ 5. Now while digging with the spade, he says with speech ‘I dig,’ ‘ we dig,’ for the spade is speech. It is for his undertaking that this bamboo (spade) is made ; and with speech for a spade, the gods dug him up; and in like manner does this one now dig him up with speech for a spade (or, with the speech-spade). 6. He then deposits it upon the black antelope skin, for the black antelope skin is the sacrifice !: in the sacrifice he thus deposits it (or him, Agni) ;—on the hair (side) ; for the hair is the metres: he thus deposits him on the metres. That (skin) he spreads silently ; for the black antelope skin is the sacrifice ; and the sacrifice is Pragapati, and undefined is Pragapati. North (of the hole he spreads it),—the meaning of this (will be explained) hereafter ;—on (the skin spread) with the neck-part in front, for thus (it is turned) towards the gods. 7. And he deposits it on a lotus-leaf (placed on the skin) ; for the lotus-leaf is the womb, and into the womb he pours that seed; and the seed which is poured into the womb, becomes generative. He spreads that (leaf) with a formula; for the formula is speech, and the lotus-leaf is speech *. 8. [Vag. S. XI, 29] ‘Thou art the waters’ 1 Regarding the skin of the black antelope, considered as a symbol of Brahmanical worship and civilisation, see part i, p. 23, note 2. As to the white and black hair of it representing the hymn-verses (rk) and tunes (saman), and those of undecided colour the Yagusformulas, see I, 1, 4, 2. 2 Viz. because from speech the waters were produced (VI, 1, 1, 9). and from them the lotus-leaf has sprung. Say. 216 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 ghee, moreover, is seed: he thus pours forth seed,— with the sruva-spoon; for the sruva (m.) is a male, and the male pours forth seed,— with ‘ Sv4hé (hail !),’ for the Svah4k4ra (m.) is a male, and the male pours forth seed. 19. [Vag. S. XI, 237] ‘Upon thee I sprinkle with thought, with ghee,—that is, ‘upon thee I offer with thought and ghee;’—‘that dwellest near all beings,—for he (Agni) indeed comes to dwell near evéry being ;—‘thee, large and great with side-spent force,—for large he is, and directed sideways, and great with force, with smoke; —‘most ample through food, and fierce to look at,—that is, ‘capacious with food, a consumer of food, and flaming.’ 20. [Vag. S. XI, 24] ‘From all sides I sprinkle the hitherward looking,—that is, ‘from every side I offer upon the hitherward looking ;’—‘ with spiteless mind let him relish this,—that is, ‘with unchafing mind may he relish this;’'—' Agni, glorious as a wooer, and of pleasing colour, — for Agni is indeed glorious as a wooer?, and of pleasing colour;—‘not to be touched, while raging with his body,—for not to be touched is he, whilst flaming with his body. 21. With two (verses) he offers ; for the Sacrificer 1 Rik S. Il, ro, 4, beginning, however, ‘I sprinkle Agni with a ghee-oblation,’ * Mahidhara and Sayama (Ark S. II, 10, 5) take ‘maryasri’ in the sense of ‘resorted to, or worshipped, by men.’ P2 212 SATAPATHA-BRAHMANA. is two-footed, and the Sacrificer is Agni: as great as Agni is, as great as is his measure, by so much he thus pours him forth as seed ;—with two (verses) relating to Agni: it is Agni he thereby pours forth as seed, Inasmuch as they relate to Agni, they are Agni; and inasmuch as they are Trish¢ubhs, they are Indra; and Agni (the fire) belongs to Indra and Agni: as great as Agni is, as great as is his measure, by so much he thus pours him forth as seed. Moreover, Indra and Agni are all the gods, and Agni (thus) contains all deities: as great as Agni is, as great as is his measure, by so much he thus pours him forth as seed. 22. He offers on the horse’s footprint ;—the horse is the same as that Agni, and so, indeed, these two libations come to be offered over Agni. 23. He draws lines around it (the lump, with the spade): he thereby puts a measure to it (or, to him, Agni), as if saying, ‘So great thou art!’ 24. And, again, why he draws a line around it ;— the gods now were afraid, thinking, ‘We hope the Rakshas, the fiends, will not smite here this (Agni) of ours!’ They drew that rampart round it; and in like manner does this one now draw that rampart round it,—with the spade, for the spade is the thunderbolt, and he thus makes the thunderbolt its (or his, Agni’s) protector. He draws it all round: on every side he thus makes that thunderbolt to be its (or his) protector’. Three times he draws a line: that threefold thunderbolt. he thus makes to be a protector for him. 25. [V4g. S. XI, 25-27] ‘Around the wise lord
2He draws it all round: on every side he thus makes that thunderbolt to be its (or his) protector’. Three times he draws a line: that threefold thunderbolt. he thus makes to be a protector for him. 25. [V4g. S. XI, 25-27] ‘Around the wise lord 1 Or, he makes that protecting thunderbolt for it (or him). VI KANDA, 3 ADHYAYA, 3 BRAHMANA, 26. 213 of strength—', ‘Around (us) we (place) thee, O Agni, as a rampart—*, ‘With the days, thou Agni—, in thus praising Agni he makes a fence for him by means of (verses) containing the word ‘ pari’ (around), for all round, as it were, (run) the ramparts ;—(he does so by verses) relating to Agni: a stronghold of fire he thus makes for him, and this stronghold of fire keeps blazing ;—(he does so) by three (verses): a threefold stronghold he thus makes for him ; and hence that threefold stronghold is the highest form of strongholds. Each following (circular) line he makes wider, and with a larger metre: hence each following line of strongholds is wider, for strongholds (ramparts) are lines. 26. He then digs for him (Agni)*‘ in this earth. For the gods then were afraid, thinking, ‘We hope the Rakshas, the fiends, will not smite him here?! For the sake of protection they made this earth to be a self (body, 4tman) for him, thinking, ‘His own self will protect his own:self.’ It (the lump of clay) should be as large as the hole: thus this earth (or clay) becomes his (Agni’s) self. And as to its (being) as large as the hole,—this earth is the womb, and this (clay) is seed; and whatever part of the seed 1 Vag. S. XI, 25; Rk S. IV, 15, 3, ‘Around the offering, Agni, the wise lord of strength, hath come, bestowing precious gifts upon the worshipper.’ * Vag. S. XI, 26; Rsk S.X, 87, 22, ‘Around we place thee, the priest, as a rampart, O mighty Agni, the bold-raced slayer of the wily day by day.’ . 5 Vag. S. XI, 27; Ak S. Il, 1, 1, ‘With the days, O Agni, thou, longing to shine hither, art born forth from the waters, out of the shore, from the woods, from the herbs, thou the bright, O man-lord of men.’ “ Or he digs out that (lump of clay). 214 SATAPATHA-BRAHMANA, exceeds the womb, becomes useless; and what is deficient, is unsuccessful ; but that part of the seed which is within the hole is successful. Four-cornered is this hole, for there are four quarters: from all the (four) quarters he thus digs him. FourtH ApuyAya, First BRAHMANA. 1. He now digs it (the lump of clay)! up from that (hole) ;—for the gods, having found him (Agni), then dug him up; and in like manner this one, after finding him, now digs him up,—with (Vag. S. XI, 28), ‘At the impulse of the god Savitz, by the arms of the Asvins, by the hands of Pashan, I dig thee, the Agni Purtshya, from the lap of the earth, Angiras-like ;’—impelled by Savitvz, he thus, by means of those deities, digs him up, the Agni favourable to cattle, as Agni (did).
3S. XI, 28), ‘At the impulse of the god Savitz, by the arms of the Asvins, by the hands of Pashan, I dig thee, the Agni Purtshya, from the lap of the earth, Angiras-like ;’—impelled by Savitvz, he thus, by means of those deities, digs him up, the Agni favourable to cattle, as Agni (did). 2.‘Thee, O Agni, the bright, the fairfaced, —for this Agni is indeed bright and fairfaced ;—‘ glowing with perpetual sheen,—that is, ‘shining with perpetual light ;’"—‘thee, kind to creatures, and never harming, the Agni Purishya we dig up from the lap of the earth, Angiras-like;’—that is, ‘thee, kind to creatures, and never harming, the cattle-loving Agni we dig up from the lap of the earth, as Agni (did).’ 3. With two (formulas) he digs,—two-footed is the Sacrificer, and the Sacrificer is Agni: as great as Agni is, as great as is his measure, with so much he thus digs him up. And twofald also is that form of his, (consisting as it does of) clay and water. 4. He digs, with, ‘I dig,—‘we dig ;’ for with, ‘I ’ Or him, Agni; the identity of the two being kept up throughout. VI KANDA, 4 ADHYAYA, I BRAHMANA, 8. 215 dig, Pragdpati dug for him (Agni); and with, ‘we dig,’ the gods dug for him, therefore (he digs), with, ‘I dig, —‘ we dig.’ 5. Now while digging with the spade, he says with speech ‘I dig,’ ‘ we dig,’ for the spade is speech. It is for his undertaking that this bamboo (spade) is made ; and with speech for a spade, the gods dug him up; and in like manner does this one now dig him up with speech for a spade (or, with the speech-spade). 6. He then deposits it upon the black antelope skin, for the black antelope skin is the sacrifice !: in the sacrifice he thus deposits it (or him, Agni) ;—on the hair (side) ; for the hair is the metres: he thus deposits him on the metres. That (skin) he spreads silently ; for the black antelope skin is the sacrifice ; and the sacrifice is Pragapati, and undefined is Pragapati. North (of the hole he spreads it),—the meaning of this (will be explained) hereafter ;—on (the skin spread) with the neck-part in front, for thus (it is turned) towards the gods. 7. And he deposits it on a lotus-leaf (placed on the skin) ; for the lotus-leaf is the womb, and into the womb he pours that seed; and the seed which is poured into the womb, becomes generative. He spreads that (leaf) with a formula; for the formula is speech, and the lotus-leaf is speech *. 8. [Vag. S. XI, 29] ‘Thou art the waters’ 1 Regarding the skin of the black antelope, considered as a symbol of Brahmanical worship and civilisation, see part i, p. 23, note 2. As to the white and black hair of it representing the hymn-verses (rk) and tunes (saman), and those of undecided colour the Yagusformulas, see I, 1, 4, 2. 2 Viz. because from speech the waters were produced (VI, 1, 1, 9). and from them the lotus-leaf has sprung. Say. 216 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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