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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
15. He then puts on one not cut by an axe,—that (Agni) is born when he is built up: it is for all (kinds of) food that he is born. Now that (wood) not cut by an axe is one kind of food (for the fire): it is thereby that he now gratifies him. [V4g. S. XI, 73; Ack S.VIII, 102, 20]‘ Whatsoever wood we lay upon thee, O Agni, let all that be ghee unto thee, do thou relish that, O youngest!’ as the text, so its meaning: whatever (wood there is) not cut by the axe, that he makes palatable to him; and having made it food for him, he sets it before him. 6. He then puts on one that has lain on the ground,—he (Agni) is born when he is built up: it is for all (kinds of) food that he is born. Now that 1 According to Ait. Br. V, 24, its fruits ripen three times a year. (41) S 258 SATAPATHA-BRAHMANA. (wood) which has lain on the ground is one kind of food (for the fire): it is thereby he now gratifies him. [Vag. S. XI, 74; Azk S. VIII, 102, 21] ‘What the red ant eats, what the white ant crawls over,—for either the red ant eats it, or the white ant crawls over it;—‘let all that be ghee for thee, do thou relish that, O youngest!’ as the text, so its meaning: whatever (wood) has lain on:the ground, that he makes palatable for him ; and having made it food for him, he sets it before him. 7. The remaining (kindling-sticks) are of palasa wood (butea frondosa) ;—the Paldsa tree is the Brahman, it is by the Brahman he thus kindles him (Agni). And, again, why they are pal4sa ones ;— the Palasa tree is Soma, and he, Soma, doubtless is the supreme offering: it is that he now offers on this (fire), and by that he gratifies him (Agni). 8. [He puts them on, with Vag. S. XI, 75-82] ‘Day by day bearing unremittingly,—that is, ‘Day by day bringing not unmindful ;"—‘food to him like unto a standing horse,—that is, ‘food as to a standing (resting) horse ;'—‘ we, rejoicing in wealth-thrift and sap,—that is, ‘rejoicing in wealth, and thrift, and sap ;’'—‘O Agni, let not us, thy associates, suffer injury!’ this he says with a view that his (Agni’s) associate (the Sacrificer) may not suffer injury. 9g. ‘While Agni is kindling on the earth’s navel,—that (place) where he is now being kindled is indeed the navel of the earth;—‘we call for great wealth-thrift,—that is, ‘we call for wealth and great thrift;’—‘Unto him, the draughtdelighted,—for he is indeed delighted (or, in- vi KANDA, 6 ADHYAYA, 3 BRAHMANA, 13. 259 ebriated) by the draught,—‘of high praise,—for he is indeed highly praised;—‘the adorable’— that is, ‘worthy of adoration ;’—‘ Agni, the conqueror, overpowering in battles;’—for Agni is indeed a conqueror, and overpowering in battles.
2259 ebriated) by the draught,—‘of high praise,—for he is indeed highly praised;—‘the adorable’— that is, ‘worthy of adoration ;’—‘ Agni, the conqueror, overpowering in battles;’—for Agni is indeed a conqueror, and overpowering in battles. 10. ‘Whatever aggressive armies there are, onrushing with drawn-up lines; whatever thieves and robbers, those I cast into thy mouth, O Agni. —‘ Devour thou in a lump the waylayers with thy two tusks, the thieves with thy teeth, and the robbers with thy jaws, O holy one!’— What waylayers there are among men, what thieves and robbers in the wood, what miscreants in the lurking-places, I throw them into thy jaws.—‘ Whatever man may plot against us, and whosoever may hate us, or abuse and seek to hurt us, every one of them burn thou to ashes!’ 11. For the gods then made food of whosoever hated them, and of whomsoever they hated, and gave them up to him (Agni), and thereby gratified him ; and this, then, became his food, and he burnt up the evil of the gods; and in like manner does the Sacrificer now make food of whosoever hates him, and of whomsoever he hates, and give them up to him (Agni), and thereby gratify him; and this, then, becomes his food, and he burns up the Sacrificer's evil. 12. These eleven (kindling-sticks) he puts on for one who is not either a noble, or a domestic chaplain (purohita); for incomplete are those eleven, and incomplete is he who is not either a noble, or a domestic priest. 13. Twelve (he puts on) for a noble or a domestic S2 260 SATAPATHA-BRAHMANA. chaplain; for those twelve are a complete whole (or everything), and he who is either a noble or a domestic chaplain is everything. 14. In the case of a Purohita, he puts it on, with (Vag. S. XI, 81), ‘ Perfected is my sanctity (brahman), perfected the vigour, the strength, perfected the victorious power (kshatra) whose Purohita I am !’—he thus perfects both his sanctity and power ?, 15. And in the case of a nobleman, with (Vag. S. XI, 82),‘I have raised their arms, their lustre and strength: bythe spiritual power I destroy the enemies, and elevate mine own (relatives) !’ this he says with the view that he may destroy his enemies, and elevate his own relatives. Let him put on both these (kindling-sticks); for both the Brahman and the Kshatra are this Agni; and it is this Agni he thus kindles by those two, by the Brahman and the Kshatra. 16. These (kindling-sticks) amount to thirteen ;— thirteen months are a year, and Agni is the year: as great as Agni is, as great as is his measure, by so much food he thus gratifies him. 17. They are a span long, for Vishzu, as an embryo, was a span long; and this is (Agni’s or Vishzu’s) food: he thus gratifies him with food proportionate to his own body. But the food which is proportionate to one’s body satisfies, and does no injury; but what is too much that does injury, and what is too little that does not satisfy. Standing he puts them on—the significance of this (will be ex-
3But the food which is proportionate to one’s body satisfies, and does no injury; but what is too much that does injury, and what is too little that does not satisfy. Standing he puts them on—the significance of this (will be ex- » Or, his spiritual and political power, his priesthood and nobility. VI KANDA, 6 ADHYAYA, 4 BRAHMANA, 2. 261 plained) further on;—and with the Svaha (‘hail!’); for seed is infused here (in the sacrifice,—to wit,) this Agni; and were he to put on the logs unconsecrated by Svaha, he would injure him (Agni). Now inasmuch as they are kindling-sticks, they are not oblations; but inasmuch as (they are put on) with the Sv4h4, they are food, for the Svaha is food; and thus he does not injure him (Agni). Fourtu BrAHMANA. 1. Having then stridden the Vishzu strides, and reverentially stood by (the fire) with the VAtsapra! (hymn), after the sun has set, he in the first place throws out the ashes (from the fire-pan). For at that (former) time he regales him (Agni) with that food, those kindling-sticks ; and the foul part of that eaten food sinks to the bottom as ashes. He now clears him thereof, and infuses speech into him 2, thus freed from foulness. Having infused speech, he puts on a kindling-stick,—and thereby regales him with food for the night,—with, ‘ Night for night bearing unremittingly *’—the meaning of this has been told: he prays for that same security and wellbeing for the night; and whatsoever he puts on thereafter by night, that he puts on as a libation offered to him +. 2. And in the morning, when the sun has risen, he in the first place throws out the ashes. For at that (former) time he regales him with that food, that kindling-stick ; and the foul part of that eaten food which he puts on during the night sinks to the 1 See VI, 7, 4, 1 seq. 2 Or, sets free the speech in him. ® See above, VI, 6, 3, 8. ‘ Lit. ‘ made into a libation for him.’ 262 SATAPATHA-BRAHMANA. bottom as ashes. He now clears him thereof, and infuses speech into him thus freed from foulness. Having infused speech, he puts on a kindling-stick, —and thereby regales him with food for the day— with, ‘Day by day bearing unremittingly ;’—the meaning of this has been told: he prays for that same security and well-being for the day ; and whatsoever he puts on thereafter by day, that he puts on as a libation offered to him. 3. Verily, day and night passing on come up to a year, and the year is everything here: he prays for that security and well-being for a succession of days. 4. And when they give him (the Sacrificer) the fast-milk, he puts on a kindling-stick, after dipping it into the fast-milk. Some, however, say, ‘Let him not dip it into the fast-milk : he would be offering a libation, and it would be improper were one who is initiated to offer a libation.’
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.
15. He then puts on one not cut by an axe,—that (Agni) is born when he is built up: it is for all (kinds of) food that he is born. Now that (wood) not cut by an axe is one kind of food (for the fire): it is thereby that he now gratifies him. [V4g. S. XI, 73; Ack S.VIII, 102, 20]‘ Whatsoever wood we lay upon thee, O Agni, let all that be ghee unto thee, do thou relish that, O youngest!’ as the text, so its meaning: whatever (wood there is) not cut by the axe, that he makes palatable to him; and having made it food for him, he sets it before him. 6. He then puts on one that has lain on the ground,—he (Agni) is born when he is built up: it is for all (kinds of) food that he is born. Now that 1 According to Ait. Br. V, 24, its fruits ripen three times a year. (41) S 258 SATAPATHA-BRAHMANA. (wood) which has lain on the ground is one kind of food (for the fire): it is thereby he now gratifies him. [Vag. S. XI, 74; Azk S. VIII, 102, 21] ‘What the red ant eats, what the white ant crawls over,—for either the red ant eats it, or the white ant crawls over it;—‘let all that be ghee for thee, do thou relish that, O youngest!’ as the text, so its meaning: whatever (wood) has lain on:the ground, that he makes palatable for him ; and having made it food for him, he sets it before him. 7. The remaining (kindling-sticks) are of palasa wood (butea frondosa) ;—the Paldsa tree is the Brahman, it is by the Brahman he thus kindles him (Agni). And, again, why they are pal4sa ones ;— the Palasa tree is Soma, and he, Soma, doubtless is the supreme offering: it is that he now offers on this (fire), and by that he gratifies him (Agni). 8. [He puts them on, with Vag. S. XI, 75-82] ‘Day by day bearing unremittingly,—that is, ‘Day by day bringing not unmindful ;"—‘food to him like unto a standing horse,—that is, ‘food as to a standing (resting) horse ;'—‘ we, rejoicing in wealth-thrift and sap,—that is, ‘rejoicing in wealth, and thrift, and sap ;’'—‘O Agni, let not us, thy associates, suffer injury!’ this he says with a view that his (Agni’s) associate (the Sacrificer) may not suffer injury. 9g. ‘While Agni is kindling on the earth’s navel,—that (place) where he is now being kindled is indeed the navel of the earth;—‘we call for great wealth-thrift,—that is, ‘we call for wealth and great thrift;’—‘Unto him, the draughtdelighted,—for he is indeed delighted (or, in- vi KANDA, 6 ADHYAYA, 3 BRAHMANA, 13. 259 ebriated) by the draught,—‘of high praise,—for he is indeed highly praised;—‘the adorable’— that is, ‘worthy of adoration ;’—‘ Agni, the conqueror, overpowering in battles;’—for Agni is indeed a conqueror, and overpowering in battles.
2259 ebriated) by the draught,—‘of high praise,—for he is indeed highly praised;—‘the adorable’— that is, ‘worthy of adoration ;’—‘ Agni, the conqueror, overpowering in battles;’—for Agni is indeed a conqueror, and overpowering in battles. 10. ‘Whatever aggressive armies there are, onrushing with drawn-up lines; whatever thieves and robbers, those I cast into thy mouth, O Agni. —‘ Devour thou in a lump the waylayers with thy two tusks, the thieves with thy teeth, and the robbers with thy jaws, O holy one!’— What waylayers there are among men, what thieves and robbers in the wood, what miscreants in the lurking-places, I throw them into thy jaws.—‘ Whatever man may plot against us, and whosoever may hate us, or abuse and seek to hurt us, every one of them burn thou to ashes!’ 11. For the gods then made food of whosoever hated them, and of whomsoever they hated, and gave them up to him (Agni), and thereby gratified him ; and this, then, became his food, and he burnt up the evil of the gods; and in like manner does the Sacrificer now make food of whosoever hates him, and of whomsoever he hates, and give them up to him (Agni), and thereby gratify him; and this, then, becomes his food, and he burns up the Sacrificer's evil. 12. These eleven (kindling-sticks) he puts on for one who is not either a noble, or a domestic chaplain (purohita); for incomplete are those eleven, and incomplete is he who is not either a noble, or a domestic priest. 13. Twelve (he puts on) for a noble or a domestic S2 260 SATAPATHA-BRAHMANA. chaplain; for those twelve are a complete whole (or everything), and he who is either a noble or a domestic chaplain is everything. 14. In the case of a Purohita, he puts it on, with (Vag. S. XI, 81), ‘ Perfected is my sanctity (brahman), perfected the vigour, the strength, perfected the victorious power (kshatra) whose Purohita I am !’—he thus perfects both his sanctity and power ?, 15. And in the case of a nobleman, with (Vag. S. XI, 82),‘I have raised their arms, their lustre and strength: bythe spiritual power I destroy the enemies, and elevate mine own (relatives) !’ this he says with the view that he may destroy his enemies, and elevate his own relatives. Let him put on both these (kindling-sticks); for both the Brahman and the Kshatra are this Agni; and it is this Agni he thus kindles by those two, by the Brahman and the Kshatra. 16. These (kindling-sticks) amount to thirteen ;— thirteen months are a year, and Agni is the year: as great as Agni is, as great as is his measure, by so much food he thus gratifies him. 17. They are a span long, for Vishzu, as an embryo, was a span long; and this is (Agni’s or Vishzu’s) food: he thus gratifies him with food proportionate to his own body. But the food which is proportionate to one’s body satisfies, and does no injury; but what is too much that does injury, and what is too little that does not satisfy. Standing he puts them on—the significance of this (will be ex-
3But the food which is proportionate to one’s body satisfies, and does no injury; but what is too much that does injury, and what is too little that does not satisfy. Standing he puts them on—the significance of this (will be ex- » Or, his spiritual and political power, his priesthood and nobility. VI KANDA, 6 ADHYAYA, 4 BRAHMANA, 2. 261 plained) further on;—and with the Svaha (‘hail!’); for seed is infused here (in the sacrifice,—to wit,) this Agni; and were he to put on the logs unconsecrated by Svaha, he would injure him (Agni). Now inasmuch as they are kindling-sticks, they are not oblations; but inasmuch as (they are put on) with the Sv4h4, they are food, for the Svaha is food; and thus he does not injure him (Agni). Fourtu BrAHMANA. 1. Having then stridden the Vishzu strides, and reverentially stood by (the fire) with the VAtsapra! (hymn), after the sun has set, he in the first place throws out the ashes (from the fire-pan). For at that (former) time he regales him (Agni) with that food, those kindling-sticks ; and the foul part of that eaten food sinks to the bottom as ashes. He now clears him thereof, and infuses speech into him 2, thus freed from foulness. Having infused speech, he puts on a kindling-stick,—and thereby regales him with food for the night,—with, ‘ Night for night bearing unremittingly *’—the meaning of this has been told: he prays for that same security and wellbeing for the night; and whatsoever he puts on thereafter by night, that he puts on as a libation offered to him +. 2. And in the morning, when the sun has risen, he in the first place throws out the ashes. For at that (former) time he regales him with that food, that kindling-stick ; and the foul part of that eaten food which he puts on during the night sinks to the 1 See VI, 7, 4, 1 seq. 2 Or, sets free the speech in him. ® See above, VI, 6, 3, 8. ‘ Lit. ‘ made into a libation for him.’ 262 SATAPATHA-BRAHMANA. bottom as ashes. He now clears him thereof, and infuses speech into him thus freed from foulness. Having infused speech, he puts on a kindling-stick, —and thereby regales him with food for the day— with, ‘Day by day bearing unremittingly ;’—the meaning of this has been told: he prays for that same security and well-being for the day ; and whatsoever he puts on thereafter by day, that he puts on as a libation offered to him. 3. Verily, day and night passing on come up to a year, and the year is everything here: he prays for that security and well-being for a succession of days. 4. And when they give him (the Sacrificer) the fast-milk, he puts on a kindling-stick, after dipping it into the fast-milk. Some, however, say, ‘Let him not dip it into the fast-milk : he would be offering a libation, and it would be improper were one who is initiated to offer a libation.’
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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