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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1grant us wealth, ye gods, with abundance of men! 286 SATAPATHA-BRAHMANA. great as is his measure, with so much he thus stands worshipping by him. 7. And, again, why the Vishzu-strides and the V&tsapra rite are (performed) ;—by the Vishzustrides Pragapati created this world, and by the Vatsapra the fire (Agni); by the Vishzu-strides Pragdpati created the air, and by the Vatsapra the wind (Vayu) ; by the Vishazu-strides Pragdpati created the sky, and by the VAtsapra the sun (Aditya) ; by the Vishzu-strides Pragdpati created the regions, and by the Vatsapra the moon; by the Vishaustrides Pragdpati created that which has been, and by the Vatsapra that which shall be ; by the Vishaustrides Pragdpati created possession (wealth), and by the VAtsapra hope; by the Vishzu-strides Pragdpati created the day, and by the Vatsapra the night; by the Vishzu-strides Pragdpati created the former (bright) fortnights, and by the Vatsapra the latter (dark) fortnights; by the Vishzu-strides PragApati created the half-months, and by the VAtsapra the months; by the Vishzu-strides Pragdpati created the seasons, and by the Vatsapra the year : thus the reason why the Vishzu-strides and VAtsapra are (performed) is that he thereby even now creates everything. 8. And, again, why the Vishnu-strides and the Vatsapra rite are (performed). By the Vishaustrides Pragd4pati drove up to heaven. He saw that unyoking-place, the VAtsapra, and unyoked thereat to prevent chafing; for when the yoked (beast) is not unloosed, it is chafed. In like manner the Sacrificer drives up to heaven by the Vishzu-strides ; and unyokes by means of the Vatsapra. 9. Having stridden the Vishzu-strides, he then VI KANDA, 7 ADHYAYA, 4 BRAHMANA, 12. 287 forthwith stands by the fire worshipping it with the V&tsapra, just as one who has journeyed would forthwith unyoke. Men (proceed) after the manner of the gods: hence even now, when a troop of men have journeyed they forthwith unyoke. . 10. Now, the Vishzu-strides indeed are the day and the night, and the Vatsapra is the day and the night : he thus journeys for a day and a night, and takes rest for a day and a night: and hence even now when a troop of men have journeyed for a day and a night they take rest for a day and a night. 11. Only for one half of the year he strides the Vishzu-strides, and for one half he worships the fire with the VAtsapra; for the world of heaven is in the midst of the year: thus were he to stride for less than half (a year), he would not reach that world of heaven ; and were he to do so for more than half (a year), he would pass beyond that world of heaven and lose it; but when he strides for one half, and worships the fire for one half, he unyokes forthwith after reaching the world of heaven.
212. He proceeds with these two alternately, even as one would accomplish a long way by (repeatedly) unyoking. Both before and after (the Diksha), he combines both, the Vishzu-strides and the VAtsapra ; for the Vishzu-strides are the day, and the Vatsapra the night; and Prag4pati, both when he was about to generate and when he had generated this universe, enclosed it on both sides by day and night: in like 1 That is, whilst on the first day of the Diksh4, as well as on the day after its completion, both the Vishnu-strides and the Vatsapra are performed, during the intermediate period of one year they are performed on alternate days,—the Vishvu-strides on even, and the Vatsapra on uneven days. 288 SATAPATHA-BRAHMAWA. manner the Sacrificer now, both when he is about to generate and when he has generated this universe, encloses it on both sides by day and night. 13. As to this they say, ‘If the Vishzu-strides are the day, and the V4tsapra the night, and both of them are (performed) during the day, not during the night, how then are they both performed for (or by) him also during the night?’ Well, on that (first) occasion, when he is being initiated, he, at the outset, combines both (performances) in the afternoon ; for the afternoon is the same thing as the night. Then throwing them thus together, he at the end combines them both in the forenoon ; for the forenoon is the same thing as the day; and in this way they are both performed during the day, and both during the night. 14. Now early on the day on which he may intend to combine them, when the sun has risen, he first throws out the ashes (from the pan) ; having thrown out the ashes, he releases his speech ; having released his speech, he puts on a kindling-stick ; having put on a kindling-stick, he takes the ashes down to (and throws them into) the water. In the same way as he takes them down he returns after taking some of the ashes ; and having thrown it into the pan he stands reverentially by the fire. He then performs two expiations. 15. And if the day should be one for the Vishzustrides, let him, after striding the Vishwu-strides, worship the fire with the VAtsapra ; and if it be one for the VAtsapra, let him, after worshipping with the Vatsapra, and striding the Vishzu-strides, finally perform the VAtsapra. Let him not conclude by performing the Vishzu-strides, for that would be as if vi KAwDA, 8 ADHYAYA, I BRAHMANA, 3. 289 after going for a drive he were not to unyoke; but when he concludes by performing the Vatsapra—the VAtsapra being a halting-place—(it is) as if he made a halt and unloosed (the team): let him therefore conclude by performing the Vatsapra. Eicutu ApnyAya. First BRAHMANA.
3289 after going for a drive he were not to unyoke; but when he concludes by performing the Vatsapra—the VAtsapra being a halting-place—(it is) as if he made a halt and unloosed (the team): let him therefore conclude by performing the Vatsapra. Eicutu ApnyAya. First BRAHMANA. 1. ‘Let him drive Agni about while keeping him up,’ so they say. The gods and the Asuras, both of them sprung from Pragapati, were contending. The gods drove about on wheels (cars), and the Asuras stayed at home. The gods, while driving about on wheels, saw! this rite (sacrificial performance), for it was indeed in driving about on wheels that they saw this rite: hence it is to the cart that the formulas relate at the (performance with) sacrificial cakes *, and to the cart in the building of the fire-altar®, 2. Now he who drives Agni about goes to the gods by the sacred performance, for divine is the rite performed by him ; but he who does not drive him about goes to the Asuras by the sacred performance, for demoniac is the rite performed by him. 3. Here now some say, ‘It is by himself that he (Agni) is driven about ; for by the Vishzu-strides he drives forward, and by the Vatsapra he unyokes,’ Let him not think this to be so; for divine (to the gods) is that progress of his, to wit, the Vish#u-strides ; and divine the unyoking, to wit, the Vatsapra. But human would be that progress of his, which he makes in this manner, and human the unyoking he makes. 1 Sayana says, ‘ virasiddhed,’ ‘by the heroes’ success.” * See I, 1, 2, 5. 5 Sayana refers to Vag. S. XII, 31, ‘ upwards may the All-gods bear thee ...’ (paragraph 9 below), as a passage in point, (ar) U 290 SATAPATHA-BRAHMANA, 4. This Agni is Pragdpati; and Pragdpati is both the gods and men. Now when the Vishzu-strides and the VAtsapra are (performed), he thereby makes up that form of his which is divine; and when he drives him about he thereby makes up that form of his which is human. Verily, then, he who, knowing this, drives him about, makes up that whole and entire Pragdpati: let him therefore by all means drive him (Agni) about. 5. Now on any day on which he may intend to drive, he gets the chariot placed north of the fire (with the pole) to the east; and puts a kindling-stick on it (the fire); for at that time the gods first regaled him (Agni) with food, with that kindling-stick, when he was about to start: and in like manner does this one now first regale him with food, with that kindlingstick, when he is about to start. 6. [Vag. S. XII, 30; Azk S. VIII, 44, 1] ‘With fuel serve ye Agni!’—that is, ‘with fuel worship ye Agni!’—‘with draughts of ghee awake ye the guest, offer ye libations unto him! ’—that is, ‘with (draughts of) ghee do ye awake the guest, and offer libations unto him !’—with a (verse) containing (the verb) ‘awake’ he awakens him for the starting.
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.
1grant us wealth, ye gods, with abundance of men! 286 SATAPATHA-BRAHMANA. great as is his measure, with so much he thus stands worshipping by him. 7. And, again, why the Vishzu-strides and the V&tsapra rite are (performed) ;—by the Vishzustrides Pragapati created this world, and by the Vatsapra the fire (Agni); by the Vishzu-strides Pragdpati created the air, and by the Vatsapra the wind (Vayu) ; by the Vishazu-strides Pragdpati created the sky, and by the VAtsapra the sun (Aditya) ; by the Vishzu-strides Pragdpati created the regions, and by the Vatsapra the moon; by the Vishaustrides Pragdpati created that which has been, and by the Vatsapra that which shall be ; by the Vishaustrides Pragdpati created possession (wealth), and by the VAtsapra hope; by the Vishzu-strides Pragdpati created the day, and by the Vatsapra the night; by the Vishzu-strides Pragdpati created the former (bright) fortnights, and by the Vatsapra the latter (dark) fortnights; by the Vishzu-strides PragApati created the half-months, and by the VAtsapra the months; by the Vishzu-strides Pragdpati created the seasons, and by the Vatsapra the year : thus the reason why the Vishzu-strides and VAtsapra are (performed) is that he thereby even now creates everything. 8. And, again, why the Vishnu-strides and the Vatsapra rite are (performed). By the Vishaustrides Pragd4pati drove up to heaven. He saw that unyoking-place, the VAtsapra, and unyoked thereat to prevent chafing; for when the yoked (beast) is not unloosed, it is chafed. In like manner the Sacrificer drives up to heaven by the Vishzu-strides ; and unyokes by means of the Vatsapra. 9. Having stridden the Vishzu-strides, he then VI KANDA, 7 ADHYAYA, 4 BRAHMANA, 12. 287 forthwith stands by the fire worshipping it with the V&tsapra, just as one who has journeyed would forthwith unyoke. Men (proceed) after the manner of the gods: hence even now, when a troop of men have journeyed they forthwith unyoke. . 10. Now, the Vishzu-strides indeed are the day and the night, and the Vatsapra is the day and the night : he thus journeys for a day and a night, and takes rest for a day and a night: and hence even now when a troop of men have journeyed for a day and a night they take rest for a day and a night. 11. Only for one half of the year he strides the Vishzu-strides, and for one half he worships the fire with the VAtsapra; for the world of heaven is in the midst of the year: thus were he to stride for less than half (a year), he would not reach that world of heaven ; and were he to do so for more than half (a year), he would pass beyond that world of heaven and lose it; but when he strides for one half, and worships the fire for one half, he unyokes forthwith after reaching the world of heaven.
212. He proceeds with these two alternately, even as one would accomplish a long way by (repeatedly) unyoking. Both before and after (the Diksha), he combines both, the Vishzu-strides and the VAtsapra ; for the Vishzu-strides are the day, and the Vatsapra the night; and Prag4pati, both when he was about to generate and when he had generated this universe, enclosed it on both sides by day and night: in like 1 That is, whilst on the first day of the Diksh4, as well as on the day after its completion, both the Vishnu-strides and the Vatsapra are performed, during the intermediate period of one year they are performed on alternate days,—the Vishvu-strides on even, and the Vatsapra on uneven days. 288 SATAPATHA-BRAHMAWA. manner the Sacrificer now, both when he is about to generate and when he has generated this universe, encloses it on both sides by day and night. 13. As to this they say, ‘If the Vishzu-strides are the day, and the V4tsapra the night, and both of them are (performed) during the day, not during the night, how then are they both performed for (or by) him also during the night?’ Well, on that (first) occasion, when he is being initiated, he, at the outset, combines both (performances) in the afternoon ; for the afternoon is the same thing as the night. Then throwing them thus together, he at the end combines them both in the forenoon ; for the forenoon is the same thing as the day; and in this way they are both performed during the day, and both during the night. 14. Now early on the day on which he may intend to combine them, when the sun has risen, he first throws out the ashes (from the pan) ; having thrown out the ashes, he releases his speech ; having released his speech, he puts on a kindling-stick ; having put on a kindling-stick, he takes the ashes down to (and throws them into) the water. In the same way as he takes them down he returns after taking some of the ashes ; and having thrown it into the pan he stands reverentially by the fire. He then performs two expiations. 15. And if the day should be one for the Vishzustrides, let him, after striding the Vishwu-strides, worship the fire with the VAtsapra ; and if it be one for the VAtsapra, let him, after worshipping with the Vatsapra, and striding the Vishzu-strides, finally perform the VAtsapra. Let him not conclude by performing the Vishzu-strides, for that would be as if vi KAwDA, 8 ADHYAYA, I BRAHMANA, 3. 289 after going for a drive he were not to unyoke; but when he concludes by performing the Vatsapra—the VAtsapra being a halting-place—(it is) as if he made a halt and unloosed (the team): let him therefore conclude by performing the Vatsapra. Eicutu ApnyAya. First BRAHMANA.
3289 after going for a drive he were not to unyoke; but when he concludes by performing the Vatsapra—the VAtsapra being a halting-place—(it is) as if he made a halt and unloosed (the team): let him therefore conclude by performing the Vatsapra. Eicutu ApnyAya. First BRAHMANA. 1. ‘Let him drive Agni about while keeping him up,’ so they say. The gods and the Asuras, both of them sprung from Pragapati, were contending. The gods drove about on wheels (cars), and the Asuras stayed at home. The gods, while driving about on wheels, saw! this rite (sacrificial performance), for it was indeed in driving about on wheels that they saw this rite: hence it is to the cart that the formulas relate at the (performance with) sacrificial cakes *, and to the cart in the building of the fire-altar®, 2. Now he who drives Agni about goes to the gods by the sacred performance, for divine is the rite performed by him ; but he who does not drive him about goes to the Asuras by the sacred performance, for demoniac is the rite performed by him. 3. Here now some say, ‘It is by himself that he (Agni) is driven about ; for by the Vishzu-strides he drives forward, and by the Vatsapra he unyokes,’ Let him not think this to be so; for divine (to the gods) is that progress of his, to wit, the Vish#u-strides ; and divine the unyoking, to wit, the Vatsapra. But human would be that progress of his, which he makes in this manner, and human the unyoking he makes. 1 Sayana says, ‘ virasiddhed,’ ‘by the heroes’ success.” * See I, 1, 2, 5. 5 Sayana refers to Vag. S. XII, 31, ‘ upwards may the All-gods bear thee ...’ (paragraph 9 below), as a passage in point, (ar) U 290 SATAPATHA-BRAHMANA, 4. This Agni is Pragdpati; and Pragdpati is both the gods and men. Now when the Vishzu-strides and the VAtsapra are (performed), he thereby makes up that form of his which is divine; and when he drives him about he thereby makes up that form of his which is human. Verily, then, he who, knowing this, drives him about, makes up that whole and entire Pragdpati: let him therefore by all means drive him (Agni) about. 5. Now on any day on which he may intend to drive, he gets the chariot placed north of the fire (with the pole) to the east; and puts a kindling-stick on it (the fire); for at that time the gods first regaled him (Agni) with food, with that kindling-stick, when he was about to start: and in like manner does this one now first regale him with food, with that kindlingstick, when he is about to start. 6. [Vag. S. XII, 30; Azk S. VIII, 44, 1] ‘With fuel serve ye Agni!’—that is, ‘with fuel worship ye Agni!’—‘with draughts of ghee awake ye the guest, offer ye libations unto him! ’—that is, ‘with (draughts of) ghee do ye awake the guest, and offer libations unto him !’—with a (verse) containing (the verb) ‘awake’ he awakens him for the starting.
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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