Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
14. 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.’ 5. Let him nevertheless dip it in, for that (Ahavantya fire) is his (the Sacrificer’s) divine body, and this (real body of his) is his human one. Now were he not to dip it in, he would not be satisfying that divine body of his; but when he dips it in, he does so satisfy that divine body. And in that it is a kindling-stick, it is not a libation; and in that it is dipped into the fast-milk, it is food, for the fast-milk is food. . 6. And having put on the kindling-stick, he drinks the fast-milk ; for that (fire) is his divine body, and this (body of his) is the human one ; and the gods (come) first, and then men: hence he drinks the fast-milk after putting the kindling-stick on (the fire). 7. [He puts it on, with Vag. S. XI, 83] ‘O VI KANDA, 6 ADHYAYA, 4 BRAHMANA, 10. 263 Lord of food, give us of thy food !’—that is, ‘O Lord of viands, give us of thy viands!’—‘of the painallaying, strengthening ’"—that is, ‘ of the hungerallaying, strengthening (food),,—‘ Onward, onward lead thou the giver! ’—the giver, doubtless, is the Sacrificer : thus, ‘Onward lead thou the Sacrificer!’ —‘ Give us sustenance for the two-footed and the four-footed!’—he thereby asks a blessing. Now as to the expiation in case of (the fire-pan being) broken which, he said, would be explained ‘in a subsequent chapter!’ 8. If the fire-pan were to break, let him pour that (fire in the pan) into any such unbroken, new pot with a wide mouth as there may be; for the pan which is broken indeed suffers injury, but uninjured is this deity (Agni): ‘ Uninjured I will bear him in the uninjured!’ sohe thinks. Into that (pot) he first throws a potsherd of the (broken) pan, and thus he (Agni) is not deprived of that womb of his. 9. He then takes the (remaining’) clay, and having pounded both the (broken) pan and that remainder, and mixed it, he makes a (new) pan in the very same way, without using any formula, quite silently. Having baked it, he pours (the fire) over. The expiation in this case is one of performance only. Having again thrown that potsherd into the (new) pan, and pounded both the (temporary) pan and the remaining clay, and mixed it, he lays it aside for expiation. 10. And if the fire in the pan (Ukhya Agni) were to go out, it is doubtless to the Garhapatya that it goes, for from the Garhapatya it has been taken. Having then taken it out of the Garhapatya eastwards (to the place of the Ahavantya), and put fuel on it, let him 1 See VI, 5, 2, 22. See VI, 5, 3, 7: 264 SATAPATHA-BRAHMANA. put the fire-pan on it in the same way (as before), without using any formula, quite silently. When the fire rises up to it,—
2See VI, 5, 3, 7: 264 SATAPATHA-BRAHMANA. put the fire-pan on it in the same way (as before), without using any formula, quite silently. When the fire rises up to it,— 11. He performs two expiations. For it is for (the obtainment of) all his wishes that he makes up that (fire) ; and whatever part of his wishes is here cut off when the fire goes out, that he thereby joins together and heals. He performs both expiations, that of the (Soma) sacrifice and that of the fire-altar—first that of the sacrifice, then that of the fire-altar: the significance of this has been explained’. 12. Having cut out with a kindling-stick some of the butter, he offers sitting a libation, with (Vag. S. XII, 43), ‘To Visvakarman, hail!’ Then stepping near he puts the kindling-stick on the fire, with (Vag. S. XII, 44), ‘Again the Adityas, the Rudras, the Vasus may kindle thee, again the Brahmans with sacrifices, O bringer of good things !’—that is, ‘May those deities again kindle thee !’—‘ With ghee make thou grow thy body, let the wishes of the Sacrificer be true !’—that is, ‘ With ghee indeed make thou grow thy body, and for whatever wishes the Sacrificer makes up a fire, may they all come true!’ 13. And if the Garhapatya fire were to go out, it is doubtless to the churning-sticks that it goes, for from the churning-sticks it has been taken. Having churned it out with the churning-sticks, and put fuel on it, he performs two expiations. 14. And if the Ahavantya fire were to go out whilst the pressing (of Soma) proceeds, it is doubtless to the Garhapatya that it goes, for from the Garhapatya it has been taken. Having taken it straight- See VI, 6, 1, 3 seq. VI KANDA, 7 ADHYAYA, I BRAHMANA, 2. 265 way eastward from the Garhapatya, and put fuel on it, he performs two expiations: whatever (kind of Soma) sacrifice may be (performed) at the time, the expiation of that sacrifice he should perform; and of like kind is the expiation of the fire-altar. 15. And if the Agnidhrtya fire were to go out, it is doubtless to the Gdrhapatya that it goes, for from the Garhapatya it has been taken. Having taken it from the Garhapatya eastward along the north of the Sadas, and put fuel on it, he performs two expiations. And if the Garhapatya were to go out, the meaning (procedure) of that has been explained. SEvENTH ApHyAyA, First BRAHMANA. 1. He hangs a gold plate (round his neck), and wears it; for that gold plate is the truth, and the truth is able to sustain that (fire): by means of the truth the gods carried it, and by means of the truth does he now carry it. 2. Now that truth is the same as yonder sun. It is a gold (plate), for gold is light, and he (the sun) is the light ; gold is immortality, and he is immortality. It (the plate) is round, for he (the sun) is round. It has twenty-one knobs, for he is the twenty-first 2» He wears it with the knobs outside, for the knobs are his (the sun’s) rays, and his rays are outside.
3It (the plate) is round, for he (the sun) is round. It has twenty-one knobs, for he is the twenty-first 2» He wears it with the knobs outside, for the knobs are his (the sun’s) rays, and his rays are outside. 1 That is, the Ukhya Agni, or fire in the pan, which the Sacrificer will have to carry about during his time of initiation; and which, moreover, is here taken to be the Sacrificer’s divine body (VI, 6, 4; 5). * See I, 3, 5, 12,—twelve months of the year, five seasons, and three worlds: this makes twenty; and he that burns yonder is the twenty-first. See also Ait. Br. IV, 18, where the sun is identified with the Ekavimsa or Vishuvat day, the central day of the year, by which the gods raised the sun up to the heavens. 266 SATAPATHA-BRAHMANA. 3. And as to why he puts on and wears the gold plate ;—that plate is yonder sun, and man, in his human form, is unable to sustain that fire: it is only in this (solar or divine) form that he bears that (divine) form, 4. And, again, why he puts on and wears the gold plate ;—this fire is seed poured out here; and the gold plate means vital energy (or brilliance) and vigour: he thus lays vital energy and vigour into that seed. 5. And, again, why he puts on and wears the gold plate ;—the gods now were afraid lest the Rakshas, the fiends, should destroy here that (Agni) of theirs. They made that (plate), yonder sun, to be his (Agni’s) protector (standing) by his side, for the gold plate is yonder sun: and in like manner does this (Sacrificer) now make that (plate) to be his (Agni’s) protector by his side. 6. It is sown up in a black antelope’s skin; for the black antelope skin is the sacrifice, and the sacrifice is able to sustain that (Agni): by means of the sacrifice the gods carried him, and by means of the sacrifice he now carries him ;—with the hair (inside), for the hair are the metres, and the metres are indeed able to sustain him: by the metres the gods carried him, and by the metres he now carries him. 7. It is sown into the white and black hair, for these two are forms of the 7zé (hymn-verse) and the siman (hymn-tune), and the 7z& and sd4man are indeed able to sustain him (Agni): by the 7z& and s4man the gods carried him, and by the 7z& and sAman he now carries him. The hempen sling of the gold plate is a triple (cord): the significance of this has been explained. vI KANDA, 7 ADHYAYA, I BRAHMANA, 13. 267 8. He wears it over the navel; for that gold plate is yonder sun, and he (stands) over the navel (of the earth or sky). 9. And, again, why over the navel,—below the navel is the seed, the power of procreation, and the gold plate represents vital energy and vigour: (he does so, thinking,) ‘ Lest the gold plate burn up my seed, my power of procreation, my vital energy and vigour.’
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.
14. 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.’ 5. Let him nevertheless dip it in, for that (Ahavantya fire) is his (the Sacrificer’s) divine body, and this (real body of his) is his human one. Now were he not to dip it in, he would not be satisfying that divine body of his; but when he dips it in, he does so satisfy that divine body. And in that it is a kindling-stick, it is not a libation; and in that it is dipped into the fast-milk, it is food, for the fast-milk is food. . 6. And having put on the kindling-stick, he drinks the fast-milk ; for that (fire) is his divine body, and this (body of his) is the human one ; and the gods (come) first, and then men: hence he drinks the fast-milk after putting the kindling-stick on (the fire). 7. [He puts it on, with Vag. S. XI, 83] ‘O VI KANDA, 6 ADHYAYA, 4 BRAHMANA, 10. 263 Lord of food, give us of thy food !’—that is, ‘O Lord of viands, give us of thy viands!’—‘of the painallaying, strengthening ’"—that is, ‘ of the hungerallaying, strengthening (food),,—‘ Onward, onward lead thou the giver! ’—the giver, doubtless, is the Sacrificer : thus, ‘Onward lead thou the Sacrificer!’ —‘ Give us sustenance for the two-footed and the four-footed!’—he thereby asks a blessing. Now as to the expiation in case of (the fire-pan being) broken which, he said, would be explained ‘in a subsequent chapter!’ 8. If the fire-pan were to break, let him pour that (fire in the pan) into any such unbroken, new pot with a wide mouth as there may be; for the pan which is broken indeed suffers injury, but uninjured is this deity (Agni): ‘ Uninjured I will bear him in the uninjured!’ sohe thinks. Into that (pot) he first throws a potsherd of the (broken) pan, and thus he (Agni) is not deprived of that womb of his. 9. He then takes the (remaining’) clay, and having pounded both the (broken) pan and that remainder, and mixed it, he makes a (new) pan in the very same way, without using any formula, quite silently. Having baked it, he pours (the fire) over. The expiation in this case is one of performance only. Having again thrown that potsherd into the (new) pan, and pounded both the (temporary) pan and the remaining clay, and mixed it, he lays it aside for expiation. 10. And if the fire in the pan (Ukhya Agni) were to go out, it is doubtless to the Garhapatya that it goes, for from the Garhapatya it has been taken. Having then taken it out of the Garhapatya eastwards (to the place of the Ahavantya), and put fuel on it, let him 1 See VI, 5, 2, 22. See VI, 5, 3, 7: 264 SATAPATHA-BRAHMANA. put the fire-pan on it in the same way (as before), without using any formula, quite silently. When the fire rises up to it,—
2See VI, 5, 3, 7: 264 SATAPATHA-BRAHMANA. put the fire-pan on it in the same way (as before), without using any formula, quite silently. When the fire rises up to it,— 11. He performs two expiations. For it is for (the obtainment of) all his wishes that he makes up that (fire) ; and whatever part of his wishes is here cut off when the fire goes out, that he thereby joins together and heals. He performs both expiations, that of the (Soma) sacrifice and that of the fire-altar—first that of the sacrifice, then that of the fire-altar: the significance of this has been explained’. 12. Having cut out with a kindling-stick some of the butter, he offers sitting a libation, with (Vag. S. XII, 43), ‘To Visvakarman, hail!’ Then stepping near he puts the kindling-stick on the fire, with (Vag. S. XII, 44), ‘Again the Adityas, the Rudras, the Vasus may kindle thee, again the Brahmans with sacrifices, O bringer of good things !’—that is, ‘May those deities again kindle thee !’—‘ With ghee make thou grow thy body, let the wishes of the Sacrificer be true !’—that is, ‘ With ghee indeed make thou grow thy body, and for whatever wishes the Sacrificer makes up a fire, may they all come true!’ 13. And if the Garhapatya fire were to go out, it is doubtless to the churning-sticks that it goes, for from the churning-sticks it has been taken. Having churned it out with the churning-sticks, and put fuel on it, he performs two expiations. 14. And if the Ahavantya fire were to go out whilst the pressing (of Soma) proceeds, it is doubtless to the Garhapatya that it goes, for from the Garhapatya it has been taken. Having taken it straight- See VI, 6, 1, 3 seq. VI KANDA, 7 ADHYAYA, I BRAHMANA, 2. 265 way eastward from the Garhapatya, and put fuel on it, he performs two expiations: whatever (kind of Soma) sacrifice may be (performed) at the time, the expiation of that sacrifice he should perform; and of like kind is the expiation of the fire-altar. 15. And if the Agnidhrtya fire were to go out, it is doubtless to the Gdrhapatya that it goes, for from the Garhapatya it has been taken. Having taken it from the Garhapatya eastward along the north of the Sadas, and put fuel on it, he performs two expiations. And if the Garhapatya were to go out, the meaning (procedure) of that has been explained. SEvENTH ApHyAyA, First BRAHMANA. 1. He hangs a gold plate (round his neck), and wears it; for that gold plate is the truth, and the truth is able to sustain that (fire): by means of the truth the gods carried it, and by means of the truth does he now carry it. 2. Now that truth is the same as yonder sun. It is a gold (plate), for gold is light, and he (the sun) is the light ; gold is immortality, and he is immortality. It (the plate) is round, for he (the sun) is round. It has twenty-one knobs, for he is the twenty-first 2» He wears it with the knobs outside, for the knobs are his (the sun’s) rays, and his rays are outside.
3It (the plate) is round, for he (the sun) is round. It has twenty-one knobs, for he is the twenty-first 2» He wears it with the knobs outside, for the knobs are his (the sun’s) rays, and his rays are outside. 1 That is, the Ukhya Agni, or fire in the pan, which the Sacrificer will have to carry about during his time of initiation; and which, moreover, is here taken to be the Sacrificer’s divine body (VI, 6, 4; 5). * See I, 3, 5, 12,—twelve months of the year, five seasons, and three worlds: this makes twenty; and he that burns yonder is the twenty-first. See also Ait. Br. IV, 18, where the sun is identified with the Ekavimsa or Vishuvat day, the central day of the year, by which the gods raised the sun up to the heavens. 266 SATAPATHA-BRAHMANA. 3. And as to why he puts on and wears the gold plate ;—that plate is yonder sun, and man, in his human form, is unable to sustain that fire: it is only in this (solar or divine) form that he bears that (divine) form, 4. And, again, why he puts on and wears the gold plate ;—this fire is seed poured out here; and the gold plate means vital energy (or brilliance) and vigour: he thus lays vital energy and vigour into that seed. 5. And, again, why he puts on and wears the gold plate ;—the gods now were afraid lest the Rakshas, the fiends, should destroy here that (Agni) of theirs. They made that (plate), yonder sun, to be his (Agni’s) protector (standing) by his side, for the gold plate is yonder sun: and in like manner does this (Sacrificer) now make that (plate) to be his (Agni’s) protector by his side. 6. It is sown up in a black antelope’s skin; for the black antelope skin is the sacrifice, and the sacrifice is able to sustain that (Agni): by means of the sacrifice the gods carried him, and by means of the sacrifice he now carries him ;—with the hair (inside), for the hair are the metres, and the metres are indeed able to sustain him: by the metres the gods carried him, and by the metres he now carries him. 7. It is sown into the white and black hair, for these two are forms of the 7zé (hymn-verse) and the siman (hymn-tune), and the 7z& and sd4man are indeed able to sustain him (Agni): by the 7z& and s4man the gods carried him, and by the 7z& and sAman he now carries him. The hempen sling of the gold plate is a triple (cord): the significance of this has been explained. vI KANDA, 7 ADHYAYA, I BRAHMANA, 13. 267 8. He wears it over the navel; for that gold plate is yonder sun, and he (stands) over the navel (of the earth or sky). 9. And, again, why over the navel,—below the navel is the seed, the power of procreation, and the gold plate represents vital energy and vigour: (he does so, thinking,) ‘ Lest the gold plate burn up my seed, my power of procreation, my vital energy and vigour.’
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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