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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
17. And why he prepares those two (other) oblations,—Vaisvanara is the ruling power, and that Aditya pap is the people: he thus makes both the ruling power and the people. The Vaisvdnara (cake) he prepares first, and having thereby made the ruling power, he makes the people. 8. That (Vaisvanara cake) is one single (oblation), having one single deity: he thus makes the ruling power to be concentrated in one (person), and excellence to be concentrated in one. The other, the pap, has many deities, for the pap is a multiplicity of rice-grains, and those Adityas are a multiplicity of gods: he thus bestows multiplicity on the people. Thus much as to the deities. 9. Now as regards the self (or body of Agni). The Vaisvanara (cake) is the head, and that Aditya pap is the body: he thus makes both the head and the body. The Vaisvanara (cake) he prepares first ; and having thereby made the head, he then makes the body. 10. That (Vaisvanara cake) is one single (oblation), for the head is, as it were, one only; and the vI KAwDA, 6 ADHYAYA, I BRAHMANA,14. 249 other, the pap, has many deities, for that pap is a multiplicity of rice-grains, and this body is a multiplicity of limbs: he thus bestows on the body a multiplicity of limbs. 11. That (pap) is (prepared) on ghee, for the dityas are consumers of ghee: he thus gratifies them, each by his own share, by his own liquor. These offerings are (made) silently, for here in the sacrifice there is seed, and silently seed is infused. 12. He then offers the Audgrabhama (libations)!, for by the Audgrabhamas (elevatory libations) the gods raised themselves from this world to the heavenly world: and inasmuch as (thereby) they raised themselves (ud-grabh), they are called ‘audgrabhama ;’'—and in like manner does the Sacrificer, by means of the Audgrabhazas, now raise himself from this world to the heavenly world. 13. There are many of these, in the building of the fire-altar as well as at any other (special ceremony) : the significance of this has been told. They are of both kinds : (the significance) of this has been told ;— first those of the sacrifice, and then those of the fire : (the significance) of this also has been told. 14. He offers five of the sacrifice?,—the sacrifice is fivefold: as great as the sacrifice is, as great as is its measure, by so much he thus pours it forth as seed. Seven (libations) of the fire,—the fire(-altar) consists of seven layers*; seven seasons are a year, and ? See III, 1, 4, 1. ? Viz. the five Audgrabhana libations of the ordinary Somasacrifice offered in the manner there described. See part ii, p. 20, note. ® Though Agni, or the fire-altar, is commonly called the fivelayered one (pa#hakitika), consisting as it does of five complete 250 SATAPATHA-BRAHMANA.
2? Viz. the five Audgrabhana libations of the ordinary Somasacrifice offered in the manner there described. See part ii, p. 20, note. ® Though Agni, or the fire-altar, is commonly called the fivelayered one (pa#hakitika), consisting as it does of five complete 250 SATAPATHA-BRAHMANA. Agni is the year: as great as Agni is, as great as is his measure, by so much he thus pours him forth as seed. Those two kinds (of libations) amount to twelve,—twelve months are a year, and Agni is the year: as great as Agni is, as great as is his measure, so great does this become. 15. He offers!, with (Vag. S. XI, 66-67), ‘The Purpose, Agni, the Impulse, hail !’—from purpose, indeed, this sacred rite originated at first, and he now impels (yokes, uses) it for this rite. 16. ‘Mind, Wisdom, Agni, the Impulse, hail!’ —from the mind indeed this sacred rite originated at first, and he now impels it for this rite. 17. ‘Thought, knowledge, Agni, the Impulse, hail! ’—from thought, indeed, this sacred rite originated at first, and he now impels it for this rite. 18. ‘The distinction of Speech, Agni, the Impulse, hail!’—from speech, indeed, this sacred rite originated at first, and he now impels it for this rite. 19. ‘To Prag&pati, to Manu, hail!’—Manu, forsooth, is Pragdpati, for he thought out (man) all this (universe); and Pragdpati, indeed, of old performed this rite, and he now makes use of him for this rite, 20. ‘To Agni Vaisvanara, hail!’—Agni Vaisvanara, doubtless, is the year ; and the year, indeed, layers of bricks, on the top of these there is a small additional pile of two layers, the lower one (punaséiti) in the form of the GArhapatya hearth (VII, 1, 1, 1 seq.), and the upper one, consisting of two bricks, on which the fire is ultimately laid down. See p. 188, note 4. Hence Agni is also called ‘ saptatitika.’ * Viz. the seven special Audgrabhaza libations of the Agnikayana. VI KANDA, 6 ADHYAYA, I BRAHMANA, 23. 251 of old performed this rite; and he now makes use thereof for this rite. 21. He then offers the one to Savitvz, for Savitvz, indeed, of old performed this rite, and he now makes use of him for this rite,—(V4g. S. XI, 67; Azk S. V, 50, 1), ‘Every mortal would choose the friendship of the divine Guide; every one craves riches, and would have glory for him to prosper, hail!’ He who chooses the friendship of the god Savitz, chooses both glory and prosperity; and he who performs this rite, indeed chooses his friendship.
3V, 50, 1), ‘Every mortal would choose the friendship of the divine Guide; every one craves riches, and would have glory for him to prosper, hail!’ He who chooses the friendship of the god Savitz, chooses both glory and prosperity; and he who performs this rite, indeed chooses his friendship. 22. Now some offer these Audgrabhama libations into the fire-pan itself, saying, ‘These, surely, are offered for (special) objects of desire, and that firepan is the Sacrificer’s self: we thus secure for the Sacrificer’s self all his objects of desire.’ Let him not do so; for the fire which is kindled (in the firepan) is the essence of the completed sacrifice and of those libations, and when he puts the fire-pan on the fire, after the sacrifice has been completed and the Audgrabhazas offered, then the sacrifice mounts it (the pan), and it bears the sacrifice: let him, therefore, put the fire-pan on the fire only after the sacrifice is complete, and the Audgrabhazas have been offered. 23. It is covered with a layer of Muaga grass, just for the purpose that it may blaze up. And as to why it is with a layer of Mugga grass, (it is done) to avoid injury, for that Muzga grass is a womb, and the womb does not injure the child; for he who is born, is born from a womb: ‘May he (Agni), when he is born, be born from the womb,’ thus he thinks. 252 SATAPATHA-BRAHMANA. 24. Inside? there is a layer of hemp, just for the purpose that it may blaze up. And as to its being a layer of hemp,—the inner membrane (amnion) of the womb from which Pragapati was born consists of flax, and the outer membrane (chorion) of hemp : hence the latter is foul-smelling, for it is the outer membrane of the embryo. [It is so used] to avoid injury, for the outer membrane does not injure the embryo; and it is from the outer membrane of the embryo that he who is born is born: ‘ May he (Agni), when he is born, be born from the outer membrane of the embryo!’ thus he thinks. SEconD BrRAHMANA. 1. Standing he puts it (the pan) on the fire, for the fire-pan is these worlds, and these worlds stand, as it were. And, moreover, whilst standing one is strongest. 2. Standing (with his face) towards north-east, for standing towards north-east PragApati created creatures. 3. And, again, why (he does so) standing towards north-east ;—that (quarter), the north-east, is the quarter of both gods and men. 4. And, again, why standing towards north-east,— in that quarter is the gate of the world of heaven, hence it is standing with his face towards northeast that one offers libations, and standing towards north-east that one leads up the dakshivds: it is by the gate that he thus makes him enter into the world of heaven. * That is, underneath the layer of muf#ga. Both the reed-grass and the hemp are to be crushed and reduced to the condition of powder previously to their being strewed into the fire-pan. vi KAwpA, 6 ADHYAYA, 2 BRAHMANA, 7. 253
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.
17. And why he prepares those two (other) oblations,—Vaisvanara is the ruling power, and that Aditya pap is the people: he thus makes both the ruling power and the people. The Vaisvdnara (cake) he prepares first, and having thereby made the ruling power, he makes the people. 8. That (Vaisvanara cake) is one single (oblation), having one single deity: he thus makes the ruling power to be concentrated in one (person), and excellence to be concentrated in one. The other, the pap, has many deities, for the pap is a multiplicity of rice-grains, and those Adityas are a multiplicity of gods: he thus bestows multiplicity on the people. Thus much as to the deities. 9. Now as regards the self (or body of Agni). The Vaisvanara (cake) is the head, and that Aditya pap is the body: he thus makes both the head and the body. The Vaisvanara (cake) he prepares first ; and having thereby made the head, he then makes the body. 10. That (Vaisvanara cake) is one single (oblation), for the head is, as it were, one only; and the vI KAwDA, 6 ADHYAYA, I BRAHMANA,14. 249 other, the pap, has many deities, for that pap is a multiplicity of rice-grains, and this body is a multiplicity of limbs: he thus bestows on the body a multiplicity of limbs. 11. That (pap) is (prepared) on ghee, for the dityas are consumers of ghee: he thus gratifies them, each by his own share, by his own liquor. These offerings are (made) silently, for here in the sacrifice there is seed, and silently seed is infused. 12. He then offers the Audgrabhama (libations)!, for by the Audgrabhamas (elevatory libations) the gods raised themselves from this world to the heavenly world: and inasmuch as (thereby) they raised themselves (ud-grabh), they are called ‘audgrabhama ;’'—and in like manner does the Sacrificer, by means of the Audgrabhazas, now raise himself from this world to the heavenly world. 13. There are many of these, in the building of the fire-altar as well as at any other (special ceremony) : the significance of this has been told. They are of both kinds : (the significance) of this has been told ;— first those of the sacrifice, and then those of the fire : (the significance) of this also has been told. 14. He offers five of the sacrifice?,—the sacrifice is fivefold: as great as the sacrifice is, as great as is its measure, by so much he thus pours it forth as seed. Seven (libations) of the fire,—the fire(-altar) consists of seven layers*; seven seasons are a year, and ? See III, 1, 4, 1. ? Viz. the five Audgrabhana libations of the ordinary Somasacrifice offered in the manner there described. See part ii, p. 20, note. ® Though Agni, or the fire-altar, is commonly called the fivelayered one (pa#hakitika), consisting as it does of five complete 250 SATAPATHA-BRAHMANA.
2? Viz. the five Audgrabhana libations of the ordinary Somasacrifice offered in the manner there described. See part ii, p. 20, note. ® Though Agni, or the fire-altar, is commonly called the fivelayered one (pa#hakitika), consisting as it does of five complete 250 SATAPATHA-BRAHMANA. Agni is the year: as great as Agni is, as great as is his measure, by so much he thus pours him forth as seed. Those two kinds (of libations) amount to twelve,—twelve months are a year, and Agni is the year: as great as Agni is, as great as is his measure, so great does this become. 15. He offers!, with (Vag. S. XI, 66-67), ‘The Purpose, Agni, the Impulse, hail !’—from purpose, indeed, this sacred rite originated at first, and he now impels (yokes, uses) it for this rite. 16. ‘Mind, Wisdom, Agni, the Impulse, hail!’ —from the mind indeed this sacred rite originated at first, and he now impels it for this rite. 17. ‘Thought, knowledge, Agni, the Impulse, hail! ’—from thought, indeed, this sacred rite originated at first, and he now impels it for this rite. 18. ‘The distinction of Speech, Agni, the Impulse, hail!’—from speech, indeed, this sacred rite originated at first, and he now impels it for this rite. 19. ‘To Prag&pati, to Manu, hail!’—Manu, forsooth, is Pragdpati, for he thought out (man) all this (universe); and Pragdpati, indeed, of old performed this rite, and he now makes use of him for this rite, 20. ‘To Agni Vaisvanara, hail!’—Agni Vaisvanara, doubtless, is the year ; and the year, indeed, layers of bricks, on the top of these there is a small additional pile of two layers, the lower one (punaséiti) in the form of the GArhapatya hearth (VII, 1, 1, 1 seq.), and the upper one, consisting of two bricks, on which the fire is ultimately laid down. See p. 188, note 4. Hence Agni is also called ‘ saptatitika.’ * Viz. the seven special Audgrabhaza libations of the Agnikayana. VI KANDA, 6 ADHYAYA, I BRAHMANA, 23. 251 of old performed this rite; and he now makes use thereof for this rite. 21. He then offers the one to Savitvz, for Savitvz, indeed, of old performed this rite, and he now makes use of him for this rite,—(V4g. S. XI, 67; Azk S. V, 50, 1), ‘Every mortal would choose the friendship of the divine Guide; every one craves riches, and would have glory for him to prosper, hail!’ He who chooses the friendship of the god Savitz, chooses both glory and prosperity; and he who performs this rite, indeed chooses his friendship.
3V, 50, 1), ‘Every mortal would choose the friendship of the divine Guide; every one craves riches, and would have glory for him to prosper, hail!’ He who chooses the friendship of the god Savitz, chooses both glory and prosperity; and he who performs this rite, indeed chooses his friendship. 22. Now some offer these Audgrabhama libations into the fire-pan itself, saying, ‘These, surely, are offered for (special) objects of desire, and that firepan is the Sacrificer’s self: we thus secure for the Sacrificer’s self all his objects of desire.’ Let him not do so; for the fire which is kindled (in the firepan) is the essence of the completed sacrifice and of those libations, and when he puts the fire-pan on the fire, after the sacrifice has been completed and the Audgrabhazas offered, then the sacrifice mounts it (the pan), and it bears the sacrifice: let him, therefore, put the fire-pan on the fire only after the sacrifice is complete, and the Audgrabhazas have been offered. 23. It is covered with a layer of Muaga grass, just for the purpose that it may blaze up. And as to why it is with a layer of Mugga grass, (it is done) to avoid injury, for that Muzga grass is a womb, and the womb does not injure the child; for he who is born, is born from a womb: ‘May he (Agni), when he is born, be born from the womb,’ thus he thinks. 252 SATAPATHA-BRAHMANA. 24. Inside? there is a layer of hemp, just for the purpose that it may blaze up. And as to its being a layer of hemp,—the inner membrane (amnion) of the womb from which Pragapati was born consists of flax, and the outer membrane (chorion) of hemp : hence the latter is foul-smelling, for it is the outer membrane of the embryo. [It is so used] to avoid injury, for the outer membrane does not injure the embryo; and it is from the outer membrane of the embryo that he who is born is born: ‘ May he (Agni), when he is born, be born from the outer membrane of the embryo!’ thus he thinks. SEconD BrRAHMANA. 1. Standing he puts it (the pan) on the fire, for the fire-pan is these worlds, and these worlds stand, as it were. And, moreover, whilst standing one is strongest. 2. Standing (with his face) towards north-east, for standing towards north-east PragApati created creatures. 3. And, again, why (he does so) standing towards north-east ;—that (quarter), the north-east, is the quarter of both gods and men. 4. And, again, why standing towards north-east,— in that quarter is the gate of the world of heaven, hence it is standing with his face towards northeast that one offers libations, and standing towards north-east that one leads up the dakshivds: it is by the gate that he thus makes him enter into the world of heaven. * That is, underneath the layer of muf#ga. Both the reed-grass and the hemp are to be crushed and reduced to the condition of powder previously to their being strewed into the fire-pan. vi KAwpA, 6 ADHYAYA, 2 BRAHMANA, 7. 253
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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