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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
122. With twelve verses he sows on the ploughed ground,—twelve months are a year, and the year is Agni: as great as Agni is, as great as is his measure, with so much he thus heals him. 23. On the ploughed ground he sows: he thereby heals the vital airs. And were he to sow only on the ploughed ground, and not on the unploughed, he would only heal the vital airs, and not the other (parts of the) body; and were he to sow only on the unploughed, and not on the ploughed, ground, he would only heal the body, and not the vital airs: he sows both on the ploughed, and on the unploughed, ground; and thus he heals both the vital airs and the body. 24. With three (verses) he sows both on the ploughed, and on the unploughed, ground,—threefold is Agni: as great as Agni is, as great as is his measure, with so much he thus heals him. 25. Fifteen jarfuls of water he pours out, and with fifteen verses he sows,—that makes thirty,— the Virag (metre) consists of thirty syllables, and the Virag (the far-shining, or far-ruling) is the whole food : the whole food he thus puts into him. 26. [He sows, with Vag. S. XII, 75 seq.; Rzk S. X, 97] ‘The herbs first grown three ages before the gods',—the gods doubtless are the seasons, ' Thus the St. Petersburg dictionary; while Professor Ludwig construes ‘triyugam pura’ together,—‘ the herbs first come from Z2 340 SATAPATHA-BRAEMANA, and from them those (herbs) used to grow thrice, in spring, in the rainy season, and in the autumn ;— ‘of the brown ones will I ponder,—the brown one, doubtless, is Soma, and the herbs are related to Soma, and the Purusha (Pragdpati) is related to herbs! ;—‘ the hundred powers, —inasmuch as he here lives a hundred (years), and has a hundred merits, and a hundred energies, there are in him those hundred powers ;—‘ and seven, —he thereby speaks of those seven vital airs in the head. 27. ‘Yours, O Mother, are a hundred powers, and yours a thousand growths,—inasmuch as (the plants) here are shooting out a hundredfold, and a thousandfold ;—‘ Ye of a hundred virtues, render ye free from sickness this one of mine!’ that is, him whom I am now healing. 28. These (verses) * have one and the same ex- the gods before the three ages ;’—but is there any other example of ‘pura’ with the accusative? The author of the Brahmama, on the other hand, takes ‘ triyugam pur4’ as adverbs independent of each other,—‘ formerly at three periods.’ 1 Or, consists of herbs. * That is, the two verses just explained, as well as the remaining thirteen verses (V4g. S. XII, 77 seq.; Ark S. X, 97, 3 seq.), viz.:— 3. Rejoice ye at the plants, the full-budded, abounding in shoots: like victorious mares, the herbs are eager to win (or, to save). 4. As plants, O divine mothers, I call upon you: horse, and cow, and raiment would I win, and thine own self, O Purusha! 5. On the Asvattha tree is your abode, on the Parna dwelling is made for you: possessed of cattle shall ye be, when ye save the Purusha.
24. As plants, O divine mothers, I call upon you: horse, and cow, and raiment would I win, and thine own self, O Purusha! 5. On the Asvattha tree is your abode, on the Parna dwelling is made for you: possessed of cattle shall ye be, when ye save the Purusha. 6. Wherein the herbs have met together, even as the nobles in the assembly, that priest is called physician, demon-killer, painremover. 4. The (herb) rich in horses, the one rich in Soma, the VII KANDA, 2 ADHYAYA, 4 BRAHMANA, 30. 341 planation with regard to this (Agni-Pragdpati),— how he may heal him, and preserve him. They are anush¢ubh verses,—the Anushtubh is speech, and speech is all healing medicine: by means of all healing medicine he thus heals him. 29. Now, then, regarding the defined and the undefined (ceremonies) ;—with prayer he yokes two oxen, silently the others; with prayer he ploughs four furrows, silently the others ; silently he puts on the grass-bush, with prayer he makes a libation thereon; silently he pours out the jarfuls of water, with prayer he sows. 30. This Agni is Pragdpati, and Pragdpati is both the defined and the undefined, the limited and the strengthening, most powerful,—all herbs have I found for healthfulness to him (the Purusha). 8. Forth rush the energies of the plants, like kine from the stable, eager to win wealth, eager to win wealth, O Purusha | 9. Strength-giving (ishkriti) is the name of your mother, hence ye are healing powers (nishkrzti): winged furrows ye are; what ye make sick, ye heal. 10. All obstacles have they overcome, even as the thief the cowpen; the herbs have expelled whatever defect of the body there was. 11. When, to give strength, I take these herbs in my hand, the self of Yakshman (consumption) perishes, as from the clutches of the living (? i.e. from death, Ludw.). 12. Whose every limb, whose every joint ye, O herbs, flow through, from him ye chase away (the demon) Yakshman,—mighty (he is) and, as it were, abiding in the core. 13. Fly forth, O Yakshman; together with the garrulous jay; vanish with the gliding of the wind, with the whirlwind (?) | 14. May one of you help the other, may ye lend help to one another! Of one mind, help ye forward this word of mine! 15. Those bearing fruit, and those without fruit, the flowerless and the flowering, urged forward by Brshaspati, may they preserve us from trouble ! The Vag. S. also gives the remaining verses of the hymn, which are not, however, required on the present occasion. 342 SATAPATHA-BRAHMANA, unlimited. Now whatever he does with prayer thereby he restores that form of his which is defined, limited ; and whatever he does silently, thereby he restores that form of his which is undefined, unlimited,—verily, whosoever, knowing this, performs thus, restores this whole and complete Prag&pati. The outer forms are defined, and the inner ones are undefined; and Agni is the same as an animal: hence the outer forms of the animal are defined, and the inner ones undefined.
3The outer forms are defined, and the inner ones are undefined; and Agni is the same as an animal: hence the outer forms of the animal are defined, and the inner ones undefined. Tuirp ApuyAya. First BRAHMANA. 1. Built is the Garhapatya, unbuilt the Ahavantya ; he then buys the king (Soma): the G§&rhapatya being this (terrestrial) world, the Ahavantya the sky, and Soma he that blows yonder, he thus places him (Vayu, the wind) between these two worlds; and hence he blows between these two worlds. 2. And as to why he buys the king when the Garhapatya is built, and the Ahavantya unbuilt,— Agni is the body, and Soma the vital air: he thus places the vital air in the middle of the body, and hence that vital air is in the middle of the body. 3. And, again, why he buys the king when the Garhapatya is built, and the Ahavantya unbuilt,— Agni is the body, and Soma is the life-sap: he thus supplies the body with life-sap, and hence this body (of ours) is supplied with life-sap from end to end. 4. Having bought the king, and driven him about, he then takes out the material for the guest-meal. With the Havishkvzt of that (ceremony) he releases speech. And in this way? he interlinks the per- 1 That is, in performing the various rites of the Soma-sacrifice, VII KANDA, 3 ADHYAYA, I BRAHMANA, 9. 343 formance of the (Soma) sacrifice and the performance of the fire (altar) for the purpose of unity of performance, thinking, ‘ Uniform shall be this performance !’ 5. And, again, why he interlinks them,—Agni (the fire-altar) is the body, and the (Soma) sacrifice is the vital air: he thus places the vital air in the midst of the body, and hence that vital air is in the middle of the body. 6. And, again, why he interlinks them,—Agni is the body, and the (Soma) sacrifice is the vital sap: he thus supplies the body with vital sap, and hence this body is supplied with vital sap from end to end. He then returns to the site of the Ahavantya. 7. Now some sweep with the paldsa branch on both occasions !, saying, ‘Surely, on both occasions he builds (an altar). Let him, however, not do so; for by (building) the Garhapatya he settles, and by the Ahavantya he rises upwards: therefore let him not do so. 8. And only on the Garhapatya (site) he throws saline soil, not on the Ahavantya ; for the Garhapatya is this (terrestrial) world, and saline soil means cattle: he thus bestows cattle on this world, whence there are cattle in this world. g. And only on the Ahavantya (site) he places a lotus leaf, not on the Gérhapatya; for the lotus leaf means water, and the Ahavantya the sky: he thus places the waters (vapours) in the sky. On both he and at the same time doing all that is necessary for the building of the fire-altar, on which the Soma-offering itself is ultimately to be performed. 1 Viz. in consecrating the site of the Ahavantya, as well as that of the Garhapatya altar (see VII, 1, 1, 1). 344 SATAPATHA-BRAHMANA.
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.
122. With twelve verses he sows on the ploughed ground,—twelve months are a year, and the year is Agni: as great as Agni is, as great as is his measure, with so much he thus heals him. 23. On the ploughed ground he sows: he thereby heals the vital airs. And were he to sow only on the ploughed ground, and not on the unploughed, he would only heal the vital airs, and not the other (parts of the) body; and were he to sow only on the unploughed, and not on the ploughed, ground, he would only heal the body, and not the vital airs: he sows both on the ploughed, and on the unploughed, ground; and thus he heals both the vital airs and the body. 24. With three (verses) he sows both on the ploughed, and on the unploughed, ground,—threefold is Agni: as great as Agni is, as great as is his measure, with so much he thus heals him. 25. Fifteen jarfuls of water he pours out, and with fifteen verses he sows,—that makes thirty,— the Virag (metre) consists of thirty syllables, and the Virag (the far-shining, or far-ruling) is the whole food : the whole food he thus puts into him. 26. [He sows, with Vag. S. XII, 75 seq.; Rzk S. X, 97] ‘The herbs first grown three ages before the gods',—the gods doubtless are the seasons, ' Thus the St. Petersburg dictionary; while Professor Ludwig construes ‘triyugam pura’ together,—‘ the herbs first come from Z2 340 SATAPATHA-BRAEMANA, and from them those (herbs) used to grow thrice, in spring, in the rainy season, and in the autumn ;— ‘of the brown ones will I ponder,—the brown one, doubtless, is Soma, and the herbs are related to Soma, and the Purusha (Pragdpati) is related to herbs! ;—‘ the hundred powers, —inasmuch as he here lives a hundred (years), and has a hundred merits, and a hundred energies, there are in him those hundred powers ;—‘ and seven, —he thereby speaks of those seven vital airs in the head. 27. ‘Yours, O Mother, are a hundred powers, and yours a thousand growths,—inasmuch as (the plants) here are shooting out a hundredfold, and a thousandfold ;—‘ Ye of a hundred virtues, render ye free from sickness this one of mine!’ that is, him whom I am now healing. 28. These (verses) * have one and the same ex- the gods before the three ages ;’—but is there any other example of ‘pura’ with the accusative? The author of the Brahmama, on the other hand, takes ‘ triyugam pur4’ as adverbs independent of each other,—‘ formerly at three periods.’ 1 Or, consists of herbs. * That is, the two verses just explained, as well as the remaining thirteen verses (V4g. S. XII, 77 seq.; Ark S. X, 97, 3 seq.), viz.:— 3. Rejoice ye at the plants, the full-budded, abounding in shoots: like victorious mares, the herbs are eager to win (or, to save). 4. As plants, O divine mothers, I call upon you: horse, and cow, and raiment would I win, and thine own self, O Purusha! 5. On the Asvattha tree is your abode, on the Parna dwelling is made for you: possessed of cattle shall ye be, when ye save the Purusha.
24. As plants, O divine mothers, I call upon you: horse, and cow, and raiment would I win, and thine own self, O Purusha! 5. On the Asvattha tree is your abode, on the Parna dwelling is made for you: possessed of cattle shall ye be, when ye save the Purusha. 6. Wherein the herbs have met together, even as the nobles in the assembly, that priest is called physician, demon-killer, painremover. 4. The (herb) rich in horses, the one rich in Soma, the VII KANDA, 2 ADHYAYA, 4 BRAHMANA, 30. 341 planation with regard to this (Agni-Pragdpati),— how he may heal him, and preserve him. They are anush¢ubh verses,—the Anushtubh is speech, and speech is all healing medicine: by means of all healing medicine he thus heals him. 29. Now, then, regarding the defined and the undefined (ceremonies) ;—with prayer he yokes two oxen, silently the others; with prayer he ploughs four furrows, silently the others ; silently he puts on the grass-bush, with prayer he makes a libation thereon; silently he pours out the jarfuls of water, with prayer he sows. 30. This Agni is Pragdpati, and Pragdpati is both the defined and the undefined, the limited and the strengthening, most powerful,—all herbs have I found for healthfulness to him (the Purusha). 8. Forth rush the energies of the plants, like kine from the stable, eager to win wealth, eager to win wealth, O Purusha | 9. Strength-giving (ishkriti) is the name of your mother, hence ye are healing powers (nishkrzti): winged furrows ye are; what ye make sick, ye heal. 10. All obstacles have they overcome, even as the thief the cowpen; the herbs have expelled whatever defect of the body there was. 11. When, to give strength, I take these herbs in my hand, the self of Yakshman (consumption) perishes, as from the clutches of the living (? i.e. from death, Ludw.). 12. Whose every limb, whose every joint ye, O herbs, flow through, from him ye chase away (the demon) Yakshman,—mighty (he is) and, as it were, abiding in the core. 13. Fly forth, O Yakshman; together with the garrulous jay; vanish with the gliding of the wind, with the whirlwind (?) | 14. May one of you help the other, may ye lend help to one another! Of one mind, help ye forward this word of mine! 15. Those bearing fruit, and those without fruit, the flowerless and the flowering, urged forward by Brshaspati, may they preserve us from trouble ! The Vag. S. also gives the remaining verses of the hymn, which are not, however, required on the present occasion. 342 SATAPATHA-BRAHMANA, unlimited. Now whatever he does with prayer thereby he restores that form of his which is defined, limited ; and whatever he does silently, thereby he restores that form of his which is undefined, unlimited,—verily, whosoever, knowing this, performs thus, restores this whole and complete Prag&pati. The outer forms are defined, and the inner ones are undefined; and Agni is the same as an animal: hence the outer forms of the animal are defined, and the inner ones undefined.
3The outer forms are defined, and the inner ones are undefined; and Agni is the same as an animal: hence the outer forms of the animal are defined, and the inner ones undefined. Tuirp ApuyAya. First BRAHMANA. 1. Built is the Garhapatya, unbuilt the Ahavantya ; he then buys the king (Soma): the G§&rhapatya being this (terrestrial) world, the Ahavantya the sky, and Soma he that blows yonder, he thus places him (Vayu, the wind) between these two worlds; and hence he blows between these two worlds. 2. And as to why he buys the king when the Garhapatya is built, and the Ahavantya unbuilt,— Agni is the body, and Soma the vital air: he thus places the vital air in the middle of the body, and hence that vital air is in the middle of the body. 3. And, again, why he buys the king when the Garhapatya is built, and the Ahavantya unbuilt,— Agni is the body, and Soma is the life-sap: he thus supplies the body with life-sap, and hence this body (of ours) is supplied with life-sap from end to end. 4. Having bought the king, and driven him about, he then takes out the material for the guest-meal. With the Havishkvzt of that (ceremony) he releases speech. And in this way? he interlinks the per- 1 That is, in performing the various rites of the Soma-sacrifice, VII KANDA, 3 ADHYAYA, I BRAHMANA, 9. 343 formance of the (Soma) sacrifice and the performance of the fire (altar) for the purpose of unity of performance, thinking, ‘ Uniform shall be this performance !’ 5. And, again, why he interlinks them,—Agni (the fire-altar) is the body, and the (Soma) sacrifice is the vital air: he thus places the vital air in the midst of the body, and hence that vital air is in the middle of the body. 6. And, again, why he interlinks them,—Agni is the body, and the (Soma) sacrifice is the vital sap: he thus supplies the body with vital sap, and hence this body is supplied with vital sap from end to end. He then returns to the site of the Ahavantya. 7. Now some sweep with the paldsa branch on both occasions !, saying, ‘Surely, on both occasions he builds (an altar). Let him, however, not do so; for by (building) the Garhapatya he settles, and by the Ahavantya he rises upwards: therefore let him not do so. 8. And only on the Garhapatya (site) he throws saline soil, not on the Ahavantya ; for the Garhapatya is this (terrestrial) world, and saline soil means cattle: he thus bestows cattle on this world, whence there are cattle in this world. g. And only on the Ahavantya (site) he places a lotus leaf, not on the Gérhapatya; for the lotus leaf means water, and the Ahavantya the sky: he thus places the waters (vapours) in the sky. On both he and at the same time doing all that is necessary for the building of the fire-altar, on which the Soma-offering itself is ultimately to be performed. 1 Viz. in consecrating the site of the Ahavantya, as well as that of the Garhapatya altar (see VII, 1, 1, 1). 344 SATAPATHA-BRAHMANA.
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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