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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(Vag. S. XI, 38] ‘Let flow the divine waters, the honey-sweet, for health, for progeny!’—honey means sap (essence): thus, ‘the sapful, for health, for progeny ;’—‘ from their seed let plants spring forth, full-berried!’ for fullberried plants indeed spring forth from the seat of the waters. 3. He then heals her with air’; for whatever is injured and torn in this earth that is healed by the air: by means of air he thus joins together and heals what is injured and torn in her. 4. [Vag. S. XI, 39] ‘May Vayu Matarisvan heal,—V4yu Métarisvan, doubtless, is he (the wind) that blows yonder ;—‘the broken heart of thee stretched out with upward look!’ for this (hole) is the broken heart of this earth stretched out with upward look;—‘thou who goest along by the breath of the gods,’-—for he (the wind) indeed goes along by means of the breath of all the gods ;— ‘to thee, Ka, be vasha?¢ (success), O god!’—Ka (‘Who ?’) doubtless is Pragdpati, for him he makes this earth to be the Vasha/, for there is so far no other oblation than that, 5. He then heals her by means of the quarters, for whatever is injured and torn in this earth, that is healed by the quarters: by means of the quarters he thus draws and joins together what is injured and torn in her. He joins together this and this quarter *, whence these two quarters are joined ? Viz. by fanning air into the hole with the hand. * With his ‘nameless’ (or little) finger, he pushes some of the loose soil into the hole, first from the front (east) and back (west) sides, and then from the right (south) and left (north) sides. Thus, according to Katy. XVI, 3, 4, the sunwise movement is 222 : SATAPATHA-BRAHMANA, together ; then this one and this one, whence these two also are joined together: first thus, then thus; then thus, then thus. This is moving (from left) to right, for so (it goes) to the gods: with this and this one a means of healing is prepared; with this and this one he heals. 6. He then takes up together the black antelope skin and the lotus-leaf; for the lotus-leaf is the womb, and with the womb he takes up that infused seed: whence the infused seed is taken up by the womb. [He does so, with, Vag. S. XI, 40] ‘ Wellborn with splendour, the refuge and shelter, hath he settled down in the light;’ for well-born he is, and he settles down in the refuge, and shelter, and light. 7. He then ties it (the lump) up: he thereby keeps the seed within the womb; whence the seed kept within the womb does not escape. With a string (he ties it), for with the string they yoke the draught beast ;—with a triple one of reed grass: the significance of this has been told’. 8. He lays it round (the skin), with, ‘Invest thyself, O lustrous Agni, in the many-coloured garment!’ In the sacrifice the cord is Varuzic; having thereby made it non-Varuzic, he makes him put on (the skin) as one would make a garment be put on.
28. He lays it round (the skin), with, ‘Invest thyself, O lustrous Agni, in the many-coloured garment!’ In the sacrifice the cord is Varuzic; having thereby made it non-Varuzic, he makes him put on (the skin) as one would make a garment be put on. 9. He then takes it and rises ;—that Agni being yonder sun, he thus causes yonder sun to rise ;—with (Vag. S. XI, 41)?, ‘Rise, thou of good rites,—the sacrifice doubtless is a rite: thus, ‘rise thou, well obtained by the hand moving from east (along the south) to west, and then from south (along the west) to north. 1 See VI, 3, 1, 27. ® See Ark S. VIII, 23, 5, differing considerably. VI KANDA, 4 ADHYAYA, 3 BRAHMANA, IO. 223 worthy of sacrifice ;'—‘ Guard us with godly wisdom! ’—that is, ‘whatever divine wisdom is thine, therewith guard us! ’—‘Most brilliant to see with great light,—that is, ‘in order to be seen most brilliant with great light ;’—‘hither, O Agni, come thou with praises! ’—the praises! are the steeds : thus, ‘hither, O Agni, come with the steeds.’ 10. He then lifts it upwards from there towards the east; for this Agni is yonder sun: he thus places yonder sun upwards from here in the east, and hence yonder sun is placed upwards from here in the east. [He does so, with, Vag. S. XI, 42; zk S. I, 36, 13] ‘Upright for our protection, stand thou like the god Savitrz!’—as the text, so its meaning;—‘upright, asa bestower? of strength,’ —for standing upright he (the sun) indeed bestows? strength, food;—‘when we utter our call with the shining offerers’—the shining offerers*, doubtless, are his (the sun’s) rays: it is these he means. He lifts it up beyond the reach of his arms, for beyond the reach of his arms is that (sun) from here. He then lowers it; and having lowered it, he holds it above the navel: the meaning of this (will be explained) hereafter +. 1 The author might seem to connect ‘sasti’ (in susasti) with ‘ ss,’ to rule, control, instead of with ‘sams,’ to praise ; S&yava, however, takes ‘susasti’ as a bahuvrihi, ‘ with the praiseworthy,’ i. e. with the steeds deserving praise, because they draw well (sobhan4 sastir eshAm ... sAdhu vahanty asv4z). It is indeed not improbable that this was the author’s intention. 3 Or, a winner—wins. ® Afigayo vaghatak. See p. 217, note 2. ‘ See VI, 7, 1, 8 seq. 224 SATAPATHA-BRAHMANA, FourtH BrAHMANA. 1. That (lump of clay representing Agni) is still in his hand when he addresses the animals; for the gods, being about to equip? (Agni), now first laid vigour into them; and in like manner does this (Sacrificer, or priest) now, being about to equip (Agni), first lay vigour into these (cattle).
31. That (lump of clay representing Agni) is still in his hand when he addresses the animals; for the gods, being about to equip? (Agni), now first laid vigour into them; and in like manner does this (Sacrificer, or priest) now, being about to equip (Agni), first lay vigour into these (cattle). 2. He addresses the horse, with (Vag. S. XI, 43; Rik S. X, 1, 2), ‘Thus born, art thou the child of the two worlds;’—the two worlds, doubtless, are these two, heaven and earth; and he (Agni) thus born, is the child of these two;—‘O Agni, the lovely (child), distributed among the plants,’— for he, the lovely one, is indeed distributed among all the plants*;—‘a brilliant child, through gloom and night, —for asa brilliant child, he (Agni) indeed shines beyond gloom and night ;—‘crying aloud thou didst go forth from the mothers;’— his mothers, doubtless, are the plants, and from them he comes forth crying aloud. He thereby lays vigour into the horse. 3. Then (he addresses) the ass, with (V4g. S. XI, 44), ‘Steadfast be thou, firm-limbed, and a swift racer be thou, O steed! ’—that is, ‘be thou steadfast, and firm-limbed, and swift, and a racer, O steed!’—‘ Ample be thou, and well to sit upon, thou, the bearer of Agni’s supply!’—that is, ‘be 1 For the ceremony of ‘equipping’ Agni, see part i, p. 276, note 1. ® Viz. inasmuch as fire may be elicited from dry wood. See also I, 6, 4, 5, where Soma, frequently identified with Agni (see VI, 5, 1, 1), is said at new moon to come down to the earth, and enter the waters and plants in order to be born anew from them. VI KANDA, 4 ADHYAYA, 4 BRAHMANA, 7. 225. thou ample (broad), well to rest upon, thou, Agni’s provender-bearer'!’ He thereby lays vigour into the ass. 4. Then the he-goat, with (Vag. S. XI, 45), ‘Be thou propitious unto human creatures, O Angiras!’—for Agni is Angiras, and the he-goat is sacred to Agni: he thus appeases him with a view to his doing no injury ;—‘ Scorch not heaven and earth, nor the air, nor the trees! ’—that is, ‘do not injure anything!’ He thereby lays vigour into the he-goat. 5. With three (verses) he addresses (the animals), for threefold is Agni: as great as Agni is, as great as is his measure, with so much he thus lays vigour into them. 6. He then holds it (Agni, the lump of clay) over these animals, whereby he equips him (Agni) with these cattle. He does not touch them, lest he should injure that seed by the thunderbolt, for cattle are a thunderbolt, and this (clay) is seed ; or lest that Agni should injure those cattle, for that (lump of clay) is Agni, and these (animals) are cattle. 7. In the first place he holds it over the horse, with (Vag. S. XI, 46), ‘Let the racer start forth neighing lustily,—that is, ‘Let the racer start forth neighing repeatedly ;'—‘the running ass, crying aloud!’ He thus mentions the ass in the formula of the horse, and thereby imbues the ass with sorrow’ ;—‘ bearing Agni Purishya, may he
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(Vag. S. XI, 38] ‘Let flow the divine waters, the honey-sweet, for health, for progeny!’—honey means sap (essence): thus, ‘the sapful, for health, for progeny ;’—‘ from their seed let plants spring forth, full-berried!’ for fullberried plants indeed spring forth from the seat of the waters. 3. He then heals her with air’; for whatever is injured and torn in this earth that is healed by the air: by means of air he thus joins together and heals what is injured and torn in her. 4. [Vag. S. XI, 39] ‘May Vayu Matarisvan heal,—V4yu Métarisvan, doubtless, is he (the wind) that blows yonder ;—‘the broken heart of thee stretched out with upward look!’ for this (hole) is the broken heart of this earth stretched out with upward look;—‘thou who goest along by the breath of the gods,’-—for he (the wind) indeed goes along by means of the breath of all the gods ;— ‘to thee, Ka, be vasha?¢ (success), O god!’—Ka (‘Who ?’) doubtless is Pragdpati, for him he makes this earth to be the Vasha/, for there is so far no other oblation than that, 5. He then heals her by means of the quarters, for whatever is injured and torn in this earth, that is healed by the quarters: by means of the quarters he thus draws and joins together what is injured and torn in her. He joins together this and this quarter *, whence these two quarters are joined ? Viz. by fanning air into the hole with the hand. * With his ‘nameless’ (or little) finger, he pushes some of the loose soil into the hole, first from the front (east) and back (west) sides, and then from the right (south) and left (north) sides. Thus, according to Katy. XVI, 3, 4, the sunwise movement is 222 : SATAPATHA-BRAHMANA, together ; then this one and this one, whence these two also are joined together: first thus, then thus; then thus, then thus. This is moving (from left) to right, for so (it goes) to the gods: with this and this one a means of healing is prepared; with this and this one he heals. 6. He then takes up together the black antelope skin and the lotus-leaf; for the lotus-leaf is the womb, and with the womb he takes up that infused seed: whence the infused seed is taken up by the womb. [He does so, with, Vag. S. XI, 40] ‘ Wellborn with splendour, the refuge and shelter, hath he settled down in the light;’ for well-born he is, and he settles down in the refuge, and shelter, and light. 7. He then ties it (the lump) up: he thereby keeps the seed within the womb; whence the seed kept within the womb does not escape. With a string (he ties it), for with the string they yoke the draught beast ;—with a triple one of reed grass: the significance of this has been told’. 8. He lays it round (the skin), with, ‘Invest thyself, O lustrous Agni, in the many-coloured garment!’ In the sacrifice the cord is Varuzic; having thereby made it non-Varuzic, he makes him put on (the skin) as one would make a garment be put on.
28. He lays it round (the skin), with, ‘Invest thyself, O lustrous Agni, in the many-coloured garment!’ In the sacrifice the cord is Varuzic; having thereby made it non-Varuzic, he makes him put on (the skin) as one would make a garment be put on. 9. He then takes it and rises ;—that Agni being yonder sun, he thus causes yonder sun to rise ;—with (Vag. S. XI, 41)?, ‘Rise, thou of good rites,—the sacrifice doubtless is a rite: thus, ‘rise thou, well obtained by the hand moving from east (along the south) to west, and then from south (along the west) to north. 1 See VI, 3, 1, 27. ® See Ark S. VIII, 23, 5, differing considerably. VI KANDA, 4 ADHYAYA, 3 BRAHMANA, IO. 223 worthy of sacrifice ;'—‘ Guard us with godly wisdom! ’—that is, ‘whatever divine wisdom is thine, therewith guard us! ’—‘Most brilliant to see with great light,—that is, ‘in order to be seen most brilliant with great light ;’—‘hither, O Agni, come thou with praises! ’—the praises! are the steeds : thus, ‘hither, O Agni, come with the steeds.’ 10. He then lifts it upwards from there towards the east; for this Agni is yonder sun: he thus places yonder sun upwards from here in the east, and hence yonder sun is placed upwards from here in the east. [He does so, with, Vag. S. XI, 42; zk S. I, 36, 13] ‘Upright for our protection, stand thou like the god Savitrz!’—as the text, so its meaning;—‘upright, asa bestower? of strength,’ —for standing upright he (the sun) indeed bestows? strength, food;—‘when we utter our call with the shining offerers’—the shining offerers*, doubtless, are his (the sun’s) rays: it is these he means. He lifts it up beyond the reach of his arms, for beyond the reach of his arms is that (sun) from here. He then lowers it; and having lowered it, he holds it above the navel: the meaning of this (will be explained) hereafter +. 1 The author might seem to connect ‘sasti’ (in susasti) with ‘ ss,’ to rule, control, instead of with ‘sams,’ to praise ; S&yava, however, takes ‘susasti’ as a bahuvrihi, ‘ with the praiseworthy,’ i. e. with the steeds deserving praise, because they draw well (sobhan4 sastir eshAm ... sAdhu vahanty asv4z). It is indeed not improbable that this was the author’s intention. 3 Or, a winner—wins. ® Afigayo vaghatak. See p. 217, note 2. ‘ See VI, 7, 1, 8 seq. 224 SATAPATHA-BRAHMANA, FourtH BrAHMANA. 1. That (lump of clay representing Agni) is still in his hand when he addresses the animals; for the gods, being about to equip? (Agni), now first laid vigour into them; and in like manner does this (Sacrificer, or priest) now, being about to equip (Agni), first lay vigour into these (cattle).
31. That (lump of clay representing Agni) is still in his hand when he addresses the animals; for the gods, being about to equip? (Agni), now first laid vigour into them; and in like manner does this (Sacrificer, or priest) now, being about to equip (Agni), first lay vigour into these (cattle). 2. He addresses the horse, with (Vag. S. XI, 43; Rik S. X, 1, 2), ‘Thus born, art thou the child of the two worlds;’—the two worlds, doubtless, are these two, heaven and earth; and he (Agni) thus born, is the child of these two;—‘O Agni, the lovely (child), distributed among the plants,’— for he, the lovely one, is indeed distributed among all the plants*;—‘a brilliant child, through gloom and night, —for asa brilliant child, he (Agni) indeed shines beyond gloom and night ;—‘crying aloud thou didst go forth from the mothers;’— his mothers, doubtless, are the plants, and from them he comes forth crying aloud. He thereby lays vigour into the horse. 3. Then (he addresses) the ass, with (V4g. S. XI, 44), ‘Steadfast be thou, firm-limbed, and a swift racer be thou, O steed! ’—that is, ‘be thou steadfast, and firm-limbed, and swift, and a racer, O steed!’—‘ Ample be thou, and well to sit upon, thou, the bearer of Agni’s supply!’—that is, ‘be 1 For the ceremony of ‘equipping’ Agni, see part i, p. 276, note 1. ® Viz. inasmuch as fire may be elicited from dry wood. See also I, 6, 4, 5, where Soma, frequently identified with Agni (see VI, 5, 1, 1), is said at new moon to come down to the earth, and enter the waters and plants in order to be born anew from them. VI KANDA, 4 ADHYAYA, 4 BRAHMANA, 7. 225. thou ample (broad), well to rest upon, thou, Agni’s provender-bearer'!’ He thereby lays vigour into the ass. 4. Then the he-goat, with (Vag. S. XI, 45), ‘Be thou propitious unto human creatures, O Angiras!’—for Agni is Angiras, and the he-goat is sacred to Agni: he thus appeases him with a view to his doing no injury ;—‘ Scorch not heaven and earth, nor the air, nor the trees! ’—that is, ‘do not injure anything!’ He thereby lays vigour into the he-goat. 5. With three (verses) he addresses (the animals), for threefold is Agni: as great as Agni is, as great as is his measure, with so much he thus lays vigour into them. 6. He then holds it (Agni, the lump of clay) over these animals, whereby he equips him (Agni) with these cattle. He does not touch them, lest he should injure that seed by the thunderbolt, for cattle are a thunderbolt, and this (clay) is seed ; or lest that Agni should injure those cattle, for that (lump of clay) is Agni, and these (animals) are cattle. 7. In the first place he holds it over the horse, with (Vag. S. XI, 46), ‘Let the racer start forth neighing lustily,—that is, ‘Let the racer start forth neighing repeatedly ;'—‘the running ass, crying aloud!’ He thus mentions the ass in the formula of the horse, and thereby imbues the ass with sorrow’ ;—‘ bearing Agni Purishya, may he
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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