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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1And in like manner does this (Sacrificer) now put that pleasing form into him (Agni), and the gods are pleased with that (form) of his. “But that pleasing form of his is the vital air: it - is that vital air he thus puts into him. 17. He lays him on the gold plate, for the gold plate is yonder.sun: that same man who is in that (sun’s) disk, it is him he now lays down (on the altar). 18. He lays him down on his back! ;—for the gods at that time said, ‘If we lay down these two? both looking hitherwards, they will burn up everything here ; and if (we lay) both so as to be turned away from here, they will give warmth only in the opposite direction; and if facing each other, then there will be light only between those two, and they will injure each other. They laid down the one so -as to look hitherwards, and the other so as to look away from here: that one (the sun), the gold disk, looking downwards, gives warmth by his rays, and 1 Professor Weber, Ind. Stud. XIII, p. 249, takes ‘utténam’ in the sense of ‘standing erect,’ with his face towards the east; but this surely must be a mistake. * Viz. both the gold plate (the sun), which was laid down with the embossed or front side downwards, and the gold man. 368 SATAPATHA-BRAHMANA. that man (tends) upward by his vital airs’. He lays him down (with the head) towards the east, for (with the head) towards the east this Agni (the firealtar) is built up. 19. [He lays him down, with Vag. S. XIII, 4; Rik S. X, 121, 1] ‘Hirazyagarbha came first into existence, for that golden child did come first into existence ;—‘ born he ‘was the one lord of being;’ for he indeed was born as the one lord of all this being ;—‘he upholdeth this earth and the sky,’ for he (the sun) does uphold both the sky and the earth;—‘to the god Ka let us do homage by offering!’ Ka (Who ?) is Pragdpati: thus, ‘let us do homage to Him by offering!’ 20. [Vag. S. XIII, 5; Ack S. X, 17, 11] ‘The drop leaped along the earth and sky;’ the drop is yonder sun, and he leaps both to the sky and to the earth—thus (in rising) to that (sky), and thus (in setting) to this (earth) ;—‘along this seat, and that which was afore;;’ that is, to this world, and to that one; or this (Ahavantya altar) which is now being built, and that (G4rhapatya altar) which yonder was built before ;—‘ (the drop) moving along the common Seat;”’ for he (the sun) moves along that common seat;—‘the drop I offer along the seven hotr4s;’ the drop is yonder sun; and the seven hotras are the regions: he thus establishes yonder sun in the regions. 21. With two (verses) he lays him down ;—twofooted is the Sacrificer, and the Sacrificer is Agni : as great as Agni is, as great as is his measure, with so much he thus lays him down ;—with two trish/ubh 1 Cf. VI, 7, 1, 11, where it is said that the immortal part of the vital air of man streams out by upward breathings. Cf. p. 359, n. 1. vil KANDA, 4 ADHYAYA, I BRAHMANA, 26. 369
2VI, 7, 1, 11, where it is said that the immortal part of the vital air of man streams out by upward breathings. Cf. p. 359, n. 1. vil KANDA, 4 ADHYAYA, I BRAHMANA, 26. 369 verses, for he (the sun) is related to the Trish¢ubh. Having ‘settled’ him, he pronounces the Sidadohas on him: the significance of this has been explained. 22. He then sings a Sdman. For the gods, having laid down that man, then saw him (looking) even suchlike as yonder dry plank. 23. They said, ‘ Think ye upon this, how we may put vigour into this man!’ They said, ‘Meditate ye (4etay)!’ whereby, doubtless, they meant to say, ‘Seek ye to build up (4itim ish)! seek ye how we shall put vigour into this man !’ 24. Whilst meditating, they saw this SAman, and sang it, and thereby put vigour into him; and in like manner does this (Sacrificer) thereby put it into him: he sings on the man, he puts vigour into the man ;— he sings on the bright one ', for Agni is all bright things. After he has laid him down, let him not walk round him in front, lest that Agni should injure him. 25. He (the Sacrificer) then stands by (the gold man) worshipping him with the Sar pan4ma (serpentnamed) formulas. The serpents doubtless are these worlds, for these glide along (sarp) with everything here whatsoever there is; and Agni is no other than the self (body) of all the gods. They, the gods, having laid down (on the altar) that self of theirs, were afraid lest these worlds should glide away with that self of theirs. 26. They saw those Sarpanima and worshipped with them; by these (verses) they stopped these worlds for him, and caused them to bend themselves ; and because they caused them to bend (nam) them- 1 That is, he sings the Xitra-siman, SAma-v. I, 169 (Vag. S. XXVII, 39), ‘With what favour will the bright one, the evergrowing friend, be with us; with what mightiest host?’ [41] . Bb 370 SATAPATHA-BRAHMANA. selves, therefore (the formulas are called) Sarpanama. And in like manner does the Sacrificer, when he stands by worshipping with the Sarpan4ma formulas, stop these worlds for him, and cause these worlds to bend themselves ; and so they do not glide away with that self of his. 27. And, again, why he stands by worshipping with the Sarpandma formulas ;—the serpents are these worlds, for whatever creeps (sarp), creeps in these worlds. Now when he worships with the Sarpandma formulas—whatever fiend there is in these worlds, whatever devourer, whatever ogress,—all that he thereby appeases. 28. [Vag.S. XIII, 6-8] ‘Homage be to the serpents, whichever are on earth, and they that are in the air, and they that are in the sky, to those serpents be homage!’ whatever serpents there are in these three worlds to them he thereby does homage. 29. ‘ They that are the darts of demons,’ for some (of the serpents), sent by demons, bite ;— ‘and those on the trees, and those which lie in holes, to those serpents be homage!’ he thereby does homage to the serpents that lie both in trees, and in holes.
329. ‘ They that are the darts of demons,’ for some (of the serpents), sent by demons, bite ;— ‘and those on the trees, and those which lie in holes, to those serpents be homage!’ he thereby does homage to the serpents that lie both in trees, and in holes. 30. ‘Or those that are in the luminous sphere of the sky; or those in the rays of the sun; those by which abode is made in the waters, to those serpents be homage!’ he hereby does homage to them wheresoever they are. He does so by ‘homage, homage,’ for homage is sacrifice (worship) : by sacrifice, by homage, he thus worships them. Let him therefore not say ‘homage be to thee, to one not worthy of sacrifice, for it VII KANDA, 4 ADHYAYA, I BRAHMANA, 33. 371 would be just as if he said ‘ sacrifice (or, worship) be to thee !’ 31. With three (formulas) he worships,—three are these worlds, and threefold, also, is Agni: as great as Agni is, as great as is his measure, by so much he thus stops these worlds (from moving); and by so much does he appease everything here. Standing he worships, for these worlds stand, as it were; and besides, while standing one is stronger. 32. Thereupon, having sat down he offers on (the gold man) with fivefold-taken ghee,—the significance of this has been explained. On each side (of the fire he offers), moving round: he thus gratifies him (Agni) with food from all quarters. 33. And, again, why he offers thereon. The gods, having laid down that body of theirs, now were afraid lest the Rakshas, the fiends, should smite that (body) of theirs) They saw those Rakshas-killing counter-charms !,\—_(Vag. S. XIII, 9-13; Azk S. IV, ? See p. 53, note 2. In the present instance, the sacrificial formulas themselves constitute these charms. The five verses, only the first pada of the first of which is given in the text, are as follows :— 1. Put forth thy power as (if it were) a broad host (or, net); go forth, like a mighty king with his following, following up the swift host! An archer thou art: pierce the Rakshas with thy fieriest (darts). 2. Swiftly fly thy whirling (darts): fiercely buming attack thou boldly! Unfettered, O Agni, with thy tongue pour forth on all sides winged flames and firebrands. 3. Thou, the most rapid, send forth thy spies: be thou an undaunted protector to this people (from him) who planneth evil against us from afar or from near by; O Agni, let none dare to attack us without thy cognizance. 4. Rise, O Agni, spread thyself out, and burn down the foes, O sharp-darted: whosoever hath done us injury, burn him down, O flaming one, like dry brushwood. Bb2 372 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.
1And in like manner does this (Sacrificer) now put that pleasing form into him (Agni), and the gods are pleased with that (form) of his. “But that pleasing form of his is the vital air: it - is that vital air he thus puts into him. 17. He lays him on the gold plate, for the gold plate is yonder.sun: that same man who is in that (sun’s) disk, it is him he now lays down (on the altar). 18. He lays him down on his back! ;—for the gods at that time said, ‘If we lay down these two? both looking hitherwards, they will burn up everything here ; and if (we lay) both so as to be turned away from here, they will give warmth only in the opposite direction; and if facing each other, then there will be light only between those two, and they will injure each other. They laid down the one so -as to look hitherwards, and the other so as to look away from here: that one (the sun), the gold disk, looking downwards, gives warmth by his rays, and 1 Professor Weber, Ind. Stud. XIII, p. 249, takes ‘utténam’ in the sense of ‘standing erect,’ with his face towards the east; but this surely must be a mistake. * Viz. both the gold plate (the sun), which was laid down with the embossed or front side downwards, and the gold man. 368 SATAPATHA-BRAHMANA. that man (tends) upward by his vital airs’. He lays him down (with the head) towards the east, for (with the head) towards the east this Agni (the firealtar) is built up. 19. [He lays him down, with Vag. S. XIII, 4; Rik S. X, 121, 1] ‘Hirazyagarbha came first into existence, for that golden child did come first into existence ;—‘ born he ‘was the one lord of being;’ for he indeed was born as the one lord of all this being ;—‘he upholdeth this earth and the sky,’ for he (the sun) does uphold both the sky and the earth;—‘to the god Ka let us do homage by offering!’ Ka (Who ?) is Pragdpati: thus, ‘let us do homage to Him by offering!’ 20. [Vag. S. XIII, 5; Ack S. X, 17, 11] ‘The drop leaped along the earth and sky;’ the drop is yonder sun, and he leaps both to the sky and to the earth—thus (in rising) to that (sky), and thus (in setting) to this (earth) ;—‘along this seat, and that which was afore;;’ that is, to this world, and to that one; or this (Ahavantya altar) which is now being built, and that (G4rhapatya altar) which yonder was built before ;—‘ (the drop) moving along the common Seat;”’ for he (the sun) moves along that common seat;—‘the drop I offer along the seven hotr4s;’ the drop is yonder sun; and the seven hotras are the regions: he thus establishes yonder sun in the regions. 21. With two (verses) he lays him down ;—twofooted is the Sacrificer, and the Sacrificer is Agni : as great as Agni is, as great as is his measure, with so much he thus lays him down ;—with two trish/ubh 1 Cf. VI, 7, 1, 11, where it is said that the immortal part of the vital air of man streams out by upward breathings. Cf. p. 359, n. 1. vil KANDA, 4 ADHYAYA, I BRAHMANA, 26. 369
2VI, 7, 1, 11, where it is said that the immortal part of the vital air of man streams out by upward breathings. Cf. p. 359, n. 1. vil KANDA, 4 ADHYAYA, I BRAHMANA, 26. 369 verses, for he (the sun) is related to the Trish¢ubh. Having ‘settled’ him, he pronounces the Sidadohas on him: the significance of this has been explained. 22. He then sings a Sdman. For the gods, having laid down that man, then saw him (looking) even suchlike as yonder dry plank. 23. They said, ‘ Think ye upon this, how we may put vigour into this man!’ They said, ‘Meditate ye (4etay)!’ whereby, doubtless, they meant to say, ‘Seek ye to build up (4itim ish)! seek ye how we shall put vigour into this man !’ 24. Whilst meditating, they saw this SAman, and sang it, and thereby put vigour into him; and in like manner does this (Sacrificer) thereby put it into him: he sings on the man, he puts vigour into the man ;— he sings on the bright one ', for Agni is all bright things. After he has laid him down, let him not walk round him in front, lest that Agni should injure him. 25. He (the Sacrificer) then stands by (the gold man) worshipping him with the Sar pan4ma (serpentnamed) formulas. The serpents doubtless are these worlds, for these glide along (sarp) with everything here whatsoever there is; and Agni is no other than the self (body) of all the gods. They, the gods, having laid down (on the altar) that self of theirs, were afraid lest these worlds should glide away with that self of theirs. 26. They saw those Sarpanima and worshipped with them; by these (verses) they stopped these worlds for him, and caused them to bend themselves ; and because they caused them to bend (nam) them- 1 That is, he sings the Xitra-siman, SAma-v. I, 169 (Vag. S. XXVII, 39), ‘With what favour will the bright one, the evergrowing friend, be with us; with what mightiest host?’ [41] . Bb 370 SATAPATHA-BRAHMANA. selves, therefore (the formulas are called) Sarpanama. And in like manner does the Sacrificer, when he stands by worshipping with the Sarpan4ma formulas, stop these worlds for him, and cause these worlds to bend themselves ; and so they do not glide away with that self of his. 27. And, again, why he stands by worshipping with the Sarpandma formulas ;—the serpents are these worlds, for whatever creeps (sarp), creeps in these worlds. Now when he worships with the Sarpandma formulas—whatever fiend there is in these worlds, whatever devourer, whatever ogress,—all that he thereby appeases. 28. [Vag.S. XIII, 6-8] ‘Homage be to the serpents, whichever are on earth, and they that are in the air, and they that are in the sky, to those serpents be homage!’ whatever serpents there are in these three worlds to them he thereby does homage. 29. ‘ They that are the darts of demons,’ for some (of the serpents), sent by demons, bite ;— ‘and those on the trees, and those which lie in holes, to those serpents be homage!’ he thereby does homage to the serpents that lie both in trees, and in holes.
329. ‘ They that are the darts of demons,’ for some (of the serpents), sent by demons, bite ;— ‘and those on the trees, and those which lie in holes, to those serpents be homage!’ he thereby does homage to the serpents that lie both in trees, and in holes. 30. ‘Or those that are in the luminous sphere of the sky; or those in the rays of the sun; those by which abode is made in the waters, to those serpents be homage!’ he hereby does homage to them wheresoever they are. He does so by ‘homage, homage,’ for homage is sacrifice (worship) : by sacrifice, by homage, he thus worships them. Let him therefore not say ‘homage be to thee, to one not worthy of sacrifice, for it VII KANDA, 4 ADHYAYA, I BRAHMANA, 33. 371 would be just as if he said ‘ sacrifice (or, worship) be to thee !’ 31. With three (formulas) he worships,—three are these worlds, and threefold, also, is Agni: as great as Agni is, as great as is his measure, by so much he thus stops these worlds (from moving); and by so much does he appease everything here. Standing he worships, for these worlds stand, as it were; and besides, while standing one is stronger. 32. Thereupon, having sat down he offers on (the gold man) with fivefold-taken ghee,—the significance of this has been explained. On each side (of the fire he offers), moving round: he thus gratifies him (Agni) with food from all quarters. 33. And, again, why he offers thereon. The gods, having laid down that body of theirs, now were afraid lest the Rakshas, the fiends, should smite that (body) of theirs) They saw those Rakshas-killing counter-charms !,\—_(Vag. S. XIII, 9-13; Azk S. IV, ? See p. 53, note 2. In the present instance, the sacrificial formulas themselves constitute these charms. The five verses, only the first pada of the first of which is given in the text, are as follows :— 1. Put forth thy power as (if it were) a broad host (or, net); go forth, like a mighty king with his following, following up the swift host! An archer thou art: pierce the Rakshas with thy fieriest (darts). 2. Swiftly fly thy whirling (darts): fiercely buming attack thou boldly! Unfettered, O Agni, with thy tongue pour forth on all sides winged flames and firebrands. 3. Thou, the most rapid, send forth thy spies: be thou an undaunted protector to this people (from him) who planneth evil against us from afar or from near by; O Agni, let none dare to attack us without thy cognizance. 4. Rise, O Agni, spread thyself out, and burn down the foes, O sharp-darted: whosoever hath done us injury, burn him down, O flaming one, like dry brushwood. Bb2 372 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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