Fetching
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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
144. This same (sand represents) bricks with special prayers: he places it on the body (of the altar), not 1 This is a somewhat Joose calculation. As a matter of fact, the seven principal metres, viz. Gayatri (24), Ushwih (28), Anush/ubh (32), Brzhatf (36), Pankti (40), Trish/ubh (44), Gagatt (48), contain together 252 syllables. The hymn recited in scattering the sand, on the other hand, consists of one Vish/arapankti (40), three Satobrthatis (3 x 40), the Uparishfggyotis (? 40), and one Trishfubh (44), or together of 244 syllables. On similar cases of looseness in computing the syllables of metres, see p. 318, note 1. * Viz. inasmuch as it emanates from the body (paragraph 28), and the body consists of twenty-five parts—the trunk, the four limbs, and twenty fingers and toes. Cf. VI, 2, 1, 23, where, however, the trunk is not taken into account. [41] Aa 354 SATAPATHA-BRAHMANA. on the wings and tail; for bricks with special prayers are placed on the body, not on the wings and tail. He does not ‘settle’ it, lest he should stop the seed, and generation. 45. He then strokes it (the sand) even by means of two verses containing the verb ‘to grow:’ he thereby causes that infused seed to grow, whence the seed infused into the womb grows ;—with two (verses) relating to Soma (he strokes the sand) ; for Soma is breath: he thus puts breath into the seed ; whence the infused seed becomes possessed of breath. But, indeed, were it to come forth without breath it would become putrid; and this indeed is the Sfidadohas! in this case; for Soma is breath, and the Sfidadohas is breath. 46. [V4g. S. XII, 112, 113; Ack S. I, 91, 16, 18] ‘Grow thou! let manly power gather in thee from all sides, O Soma!’ manly power doubtless is seed: thus, ‘Grow thou! let seed gather in thee from every side, O Soma!’—‘ Be thou in the gathering of strength!’ in food doubtless is strength : thus, ‘be thou in the gathering of food !’— ‘Let the drinks, let the forces gather in thee!’ —drink doubtless means vital sap, and in food are forces: thus, ‘let vital sap, let food gather itself in thee!’—‘and manly powers in thee, the overcomer of enemies;’ that is, ‘and seed in thee, the overcomer of evil ;’—‘ growing, O Soma, for the sake of immortality, he thereby lays immortality into the generative power, whence generative power is immortal ;—‘gain thou the highest glory in the heavens!’ his highest glory See p. 301, note 3. vil KANDA, 3 ADHYAYA, 2 BRAHMANA, I. 355 in the heavens doubtless is the moon, for that one causes him to be celebrated in yonder world’. With two (verses) he makes him grow, a gadyatrt and a trish¢ubh one,—the significance of this has been explained. 47. Now then the (mystic) correspondence,—four clod-bricks he puts on; with a six-versed (hymn) he scatters (the sand); with two (verses) he makes (the seed) grow; that makes twelve,—twelve months are a year, and the year is Agni: as great as Agni is, as great as is his measure, so great does this become.
2SEconp BRAHMANA, 1. Having smoothed (the sand) down with the two verses containing (the verb) ‘to grow,’ and returned (to the hall) he proceeds with the guest offering. Having performed the guest offering, he proceeds with the Pravargya and the Upasad’. Having performed the Pravargya and the Upasad, they appease that (first) layer on the (red ox-)skin. And as to why on a skin: for the obtainment of the forms, the skin being outward form ;—on the hairy side: for the obtainment of the forms, hair being outward form ;—on a ruddy (skin): for the obtainment of all forms, all forms (colours being contained) in the ruddy ;—on (the skin) of an ox: for the obtainment of Agni’s forms, the ox being the same as Agni ; —on (the skin spread) with the neck towards the east, for that (tends) godward. 1 Sayama remarks,—The high glory, in the heaven, of Soma growing in the form of a creeper is said to be the moon: in yonder heavenly world that moon indeed, when being drunk (by the gods) in the form (?) of ambrosia, causes him, Soma, to be celebrated. * See part ii, p. 104. 356 SATAPATHA-BRAHMANA. 2. He spreads it in front of the G4rhapatya, on the Vedi, with the hairy side upwards, and the neck towards the east: thereon they appease that layer. Now he sprinkles (the bricks) ;—when he sprinkles, he thereby makes it pure, sacrificially clean ;—with clarified butter (he sprinkles), for that is pure, sacrificially clean; and also with the view of its being unsurpassed ', for no other sacrificial food is sprinkled with ghee ;—silently (he sprinkles), for what is (done) silently is undefined, and the undefined is everything: by means of everything he thus makes it pure, and sacrificially clean; and also with the view of its being unsurpassed, for no other sacrificial food is sprinkled silently. 3. And, again, why he sprinkles,—this (layer of bricks) is sacrificial food, and as such he bastes it *; for whatever sacrificial food is buttered, and basted, that is palatable and sacrificially clean. With ghee (he bastes it), for sacrificial food is basted with ghee ; silently (he does so), for silently sacrificial food is basted ;—by means of stalks of Kusa grass, for these are pure, and sacrificially clean ;—by means of the tops, for the top is sacred to the gods. 4. As to this they say, ‘When he sprinkles only the first layer, how does that whole fire-altar of his come to be sprinkled, how does it come to be led forward on the skin, and how led forward by the horse*?’ Inasmuch as in this (layer) he (symbolically)* sprinkles the bricks of all the layers; and 1 Literally, for not surmounting. 2 See part i, p. 192, note 1. ® On the leading forward of the fire, and laying it down on the foot-print of a horse, see II, 1, 4, 23 seq. * According to Katy. XVII, 3, 18-19 some ritualists would seem to put the (yagushmatf) bricks of all the layers on the skin. But VII KANDA, 3 ADHYAYA, 2 BRAHMANA, 7. 257
3192, note 1. ® On the leading forward of the fire, and laying it down on the foot-print of a horse, see II, 1, 4, 23 seq. * According to Katy. XVII, 3, 18-19 some ritualists would seem to put the (yagushmatf) bricks of all the layers on the skin. But VII KANDA, 3 ADHYAYA, 2 BRAHMANA, 7. 257 thus indeed that whole fire-altar of his comes to be sprinkled, and led forward on the skin, and led forward by the horse. They lift up this (first) layer '. 5. He (the Adhvaryu) then says (to the Hotr), ‘Recite to the fires being led forward!’ For at that time when the gods were setting out to spread the sacrifice, the Rakshas, the fiends, sought to smite them, saying, ‘Ye shall not sacrifice! ye shall not spread the sacrifice!’ Having made those fires, those bricks, to be sharp-edged thunderbolts, they hurled these at them, and laid them low thereby ; and having laid them low, they spread that sacrifice in a place free from danger and devilry. 6. Now, what the gods did is done here,—even now those Rakshas are indeed smitten by the gods themselves; and when he nevertheless does this, it is because he thinks, ‘I must do what the gods did.’ And so, having made those fires, those bricks, to be sharp-edged thunderbolts, he hurls them at whatever Rakshas, whatever evildoers there may be, and lays them low thereby; and having laid them low, he spreads the sacrifice in a place free from danger and devilry. 7. And as to why (he recites) to the fires, —it is because there are here many fires, to wit, those layers; and as to (his reciting) to them being led forward (pra-har), it is because he hurls (pra-har) them forward (as thunderbolts). perhaps this is merely a wrong interpretation of this passage of the Brahmana; though the three ‘ naturally-perforated’ bricks are probably placed together. ? The Adhvaryu’s attendants take up the ox-skin with the bricks for the first layer lying on it. 358 SATAPATHA-BRAHMANA. 8 Now some recite (Vag. S. XII, 50), ‘The Agnis Purtshyas, together with those of the streams,—a form of starting’. Let him not do so; let him recite gdyatrt verses addressed to Agni, and relating to (objects of) desire: (V4g. S. XII, 115; Azk S. VIII, 11, 7), ‘Hither may Vatsa lead thy mind even from the highest seat, O Agni, with the song desirous of thee !’—(Vayg. S. XII, 116; Rzk S. VIII, 43, 18), ‘To thee, O Agni, best of Angiras, all good homesteads have laid themselves out for (the obtainment of) their desire’—(V4ag. S. XII, 117), ‘Agni, the one allruler, shineth in the beloved homes, the (object of) desire of all that is and shall be.’
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.
144. This same (sand represents) bricks with special prayers: he places it on the body (of the altar), not 1 This is a somewhat Joose calculation. As a matter of fact, the seven principal metres, viz. Gayatri (24), Ushwih (28), Anush/ubh (32), Brzhatf (36), Pankti (40), Trish/ubh (44), Gagatt (48), contain together 252 syllables. The hymn recited in scattering the sand, on the other hand, consists of one Vish/arapankti (40), three Satobrthatis (3 x 40), the Uparishfggyotis (? 40), and one Trishfubh (44), or together of 244 syllables. On similar cases of looseness in computing the syllables of metres, see p. 318, note 1. * Viz. inasmuch as it emanates from the body (paragraph 28), and the body consists of twenty-five parts—the trunk, the four limbs, and twenty fingers and toes. Cf. VI, 2, 1, 23, where, however, the trunk is not taken into account. [41] Aa 354 SATAPATHA-BRAHMANA. on the wings and tail; for bricks with special prayers are placed on the body, not on the wings and tail. He does not ‘settle’ it, lest he should stop the seed, and generation. 45. He then strokes it (the sand) even by means of two verses containing the verb ‘to grow:’ he thereby causes that infused seed to grow, whence the seed infused into the womb grows ;—with two (verses) relating to Soma (he strokes the sand) ; for Soma is breath: he thus puts breath into the seed ; whence the infused seed becomes possessed of breath. But, indeed, were it to come forth without breath it would become putrid; and this indeed is the Sfidadohas! in this case; for Soma is breath, and the Sfidadohas is breath. 46. [V4g. S. XII, 112, 113; Ack S. I, 91, 16, 18] ‘Grow thou! let manly power gather in thee from all sides, O Soma!’ manly power doubtless is seed: thus, ‘Grow thou! let seed gather in thee from every side, O Soma!’—‘ Be thou in the gathering of strength!’ in food doubtless is strength : thus, ‘be thou in the gathering of food !’— ‘Let the drinks, let the forces gather in thee!’ —drink doubtless means vital sap, and in food are forces: thus, ‘let vital sap, let food gather itself in thee!’—‘and manly powers in thee, the overcomer of enemies;’ that is, ‘and seed in thee, the overcomer of evil ;’—‘ growing, O Soma, for the sake of immortality, he thereby lays immortality into the generative power, whence generative power is immortal ;—‘gain thou the highest glory in the heavens!’ his highest glory See p. 301, note 3. vil KANDA, 3 ADHYAYA, 2 BRAHMANA, I. 355 in the heavens doubtless is the moon, for that one causes him to be celebrated in yonder world’. With two (verses) he makes him grow, a gadyatrt and a trish¢ubh one,—the significance of this has been explained. 47. Now then the (mystic) correspondence,—four clod-bricks he puts on; with a six-versed (hymn) he scatters (the sand); with two (verses) he makes (the seed) grow; that makes twelve,—twelve months are a year, and the year is Agni: as great as Agni is, as great as is his measure, so great does this become.
2SEconp BRAHMANA, 1. Having smoothed (the sand) down with the two verses containing (the verb) ‘to grow,’ and returned (to the hall) he proceeds with the guest offering. Having performed the guest offering, he proceeds with the Pravargya and the Upasad’. Having performed the Pravargya and the Upasad, they appease that (first) layer on the (red ox-)skin. And as to why on a skin: for the obtainment of the forms, the skin being outward form ;—on the hairy side: for the obtainment of the forms, hair being outward form ;—on a ruddy (skin): for the obtainment of all forms, all forms (colours being contained) in the ruddy ;—on (the skin) of an ox: for the obtainment of Agni’s forms, the ox being the same as Agni ; —on (the skin spread) with the neck towards the east, for that (tends) godward. 1 Sayama remarks,—The high glory, in the heaven, of Soma growing in the form of a creeper is said to be the moon: in yonder heavenly world that moon indeed, when being drunk (by the gods) in the form (?) of ambrosia, causes him, Soma, to be celebrated. * See part ii, p. 104. 356 SATAPATHA-BRAHMANA. 2. He spreads it in front of the G4rhapatya, on the Vedi, with the hairy side upwards, and the neck towards the east: thereon they appease that layer. Now he sprinkles (the bricks) ;—when he sprinkles, he thereby makes it pure, sacrificially clean ;—with clarified butter (he sprinkles), for that is pure, sacrificially clean; and also with the view of its being unsurpassed ', for no other sacrificial food is sprinkled with ghee ;—silently (he sprinkles), for what is (done) silently is undefined, and the undefined is everything: by means of everything he thus makes it pure, and sacrificially clean; and also with the view of its being unsurpassed, for no other sacrificial food is sprinkled silently. 3. And, again, why he sprinkles,—this (layer of bricks) is sacrificial food, and as such he bastes it *; for whatever sacrificial food is buttered, and basted, that is palatable and sacrificially clean. With ghee (he bastes it), for sacrificial food is basted with ghee ; silently (he does so), for silently sacrificial food is basted ;—by means of stalks of Kusa grass, for these are pure, and sacrificially clean ;—by means of the tops, for the top is sacred to the gods. 4. As to this they say, ‘When he sprinkles only the first layer, how does that whole fire-altar of his come to be sprinkled, how does it come to be led forward on the skin, and how led forward by the horse*?’ Inasmuch as in this (layer) he (symbolically)* sprinkles the bricks of all the layers; and 1 Literally, for not surmounting. 2 See part i, p. 192, note 1. ® On the leading forward of the fire, and laying it down on the foot-print of a horse, see II, 1, 4, 23 seq. * According to Katy. XVII, 3, 18-19 some ritualists would seem to put the (yagushmatf) bricks of all the layers on the skin. But VII KANDA, 3 ADHYAYA, 2 BRAHMANA, 7. 257
3192, note 1. ® On the leading forward of the fire, and laying it down on the foot-print of a horse, see II, 1, 4, 23 seq. * According to Katy. XVII, 3, 18-19 some ritualists would seem to put the (yagushmatf) bricks of all the layers on the skin. But VII KANDA, 3 ADHYAYA, 2 BRAHMANA, 7. 257 thus indeed that whole fire-altar of his comes to be sprinkled, and led forward on the skin, and led forward by the horse. They lift up this (first) layer '. 5. He (the Adhvaryu) then says (to the Hotr), ‘Recite to the fires being led forward!’ For at that time when the gods were setting out to spread the sacrifice, the Rakshas, the fiends, sought to smite them, saying, ‘Ye shall not sacrifice! ye shall not spread the sacrifice!’ Having made those fires, those bricks, to be sharp-edged thunderbolts, they hurled these at them, and laid them low thereby ; and having laid them low, they spread that sacrifice in a place free from danger and devilry. 6. Now, what the gods did is done here,—even now those Rakshas are indeed smitten by the gods themselves; and when he nevertheless does this, it is because he thinks, ‘I must do what the gods did.’ And so, having made those fires, those bricks, to be sharp-edged thunderbolts, he hurls them at whatever Rakshas, whatever evildoers there may be, and lays them low thereby; and having laid them low, he spreads the sacrifice in a place free from danger and devilry. 7. And as to why (he recites) to the fires, —it is because there are here many fires, to wit, those layers; and as to (his reciting) to them being led forward (pra-har), it is because he hurls (pra-har) them forward (as thunderbolts). perhaps this is merely a wrong interpretation of this passage of the Brahmana; though the three ‘ naturally-perforated’ bricks are probably placed together. ? The Adhvaryu’s attendants take up the ox-skin with the bricks for the first layer lying on it. 358 SATAPATHA-BRAHMANA. 8 Now some recite (Vag. S. XII, 50), ‘The Agnis Purtshyas, together with those of the streams,—a form of starting’. Let him not do so; let him recite gdyatrt verses addressed to Agni, and relating to (objects of) desire: (V4g. S. XII, 115; Azk S. VIII, 11, 7), ‘Hither may Vatsa lead thy mind even from the highest seat, O Agni, with the song desirous of thee !’—(Vayg. S. XII, 116; Rzk S. VIII, 43, 18), ‘To thee, O Agni, best of Angiras, all good homesteads have laid themselves out for (the obtainment of) their desire’—(V4ag. S. XII, 117), ‘Agni, the one allruler, shineth in the beloved homes, the (object of) desire of all that is and shall be.’
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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