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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
14. 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. 4, 1-5), ‘Put forth thy power, like a broad army!’ slayers of Rakshas are the counter-charms : having, by means of these counter-charms, repelled the Rakshas, the fiends, in every quarter, they (the gods) restored that body in a place free from danger and devilry; and in like manner this Sacrificer, having, by means of these counter-charms, repelled the Rakshas, the fiends, in every quarter, now restores that body (of Agni) in a place free from danger and devilry. 34. He offers with ghee ; for the ghee is a thunderbolt : by the thunderbolt he thus repels the Rakshas, the fiends ;—with fivefold-taken (ghee),—of five layers consists the fire-altar ; five seasons are a year, and the year is Agni: as great as Agni is, as great as is his measure, with so much he thus repels the Rakshas, the fiends ;—with (five) verses addressed to Agni, for the Rakshas-killing light is Agni: by Agni he thus repels the Rakshas, the fiends ;—with trish¢ubh verses,—the Trish¢ubh is a thunderbolt : by the thunderbolt he thus repels the Rakshas, the fiends. On each side (he offers) moving round: in every quarter he thus repels the Rakshas, the fiends. 35. Behind the altar (he offers) while seated with his face towards the east; then on the left (north) side (looking) to the south; then in front (looking) to the west; then going round behind, (he offers) on the right (south) side while sitting with his face towards the north. Thus (he moves) to the right, for 5. Stand up, O Agni; strike out for our sake, and manifest thy divine powers | unstring the strong (arrows, or bows) of the goblins : crush the enemies, be they kindred or strangers ! VII KANDA, 4 ADHYAYA, I BRAHMANA, 38. 373 that (leads) to the gods. Thereupon, going back, (he offers) while sitting behind, with his face towards the east; and in this way that performance of his takes place towards the east}. 36. He then lays down two offering-spoons,—the offering-spoons are arms?: it is his arms he thus restores to him (Agni). And as to why offeringspoons (are laid down), it is because the arms are offering-spoons,— that bowl and the handle are two, for there are two of these arms. He lays them down at the (left and right) sides, for these arms (of ours) are at the sides.
2And as to why offeringspoons (are laid down), it is because the arms are offering-spoons,— that bowl and the handle are two, for there are two of these arms. He lays them down at the (left and right) sides, for these arms (of ours) are at the sides. 37- On the right (south) side he lays down one of karshmarya (gmelina arborea) wood. For at that time the gods were afraid lest the Rakshas, the fiends, should destroy their sacrifice from the south. They saw that Rakshas-killing tree, the Karshmarya: having by that tree repelled the Rakshas, the fiends, on the south, they spread that sacrifice in a place free from danger and devilry. And in like manner the Sacrificer, having by that tree repelled the Rakshas, the fiends, on the south, now spreads that sacrifice in a place free from danger and devilry. It (the spoon) is filled with ghee ;—the ghee is a thunderbolt : it is by the thunderbolt he thus repels the Rakshas, the fiends, on the south. 38. On the left (north) side he then lays down one of udumbara (ficus glomerata) wood; for the Udumbara means strength, life-sap: strength, lifesap he thus puts into him. It is filled with sour 1 The order in which he offers would thus be,— west, north, east, (then going back along the north and west sides) south, west. 2 They are indeed of an arm’s length, with bowls of the shape and size of the hand, see part i, p. 67, note 2. 374 SATAPATHA-BRAHMANA. curds,—sour curds are life-sap : it is life-sap he thus puts into him. 39. And, again, why he lays down two offeringspoons. When Pragdpati was relaxed, Agni took his (Prag4pati’s) fiery spirit, and carried it off to the south, and there stopped ; and because after carrying (karsh) it off he stopped (ud-ram), therefore the K4rshmarya (sprang up). And Indra took his (Pragapati’s) vigour and went away to the north : it became the Udumbara tree. 40. He (Pragdpati) said to those two, ‘Come ye to me, and put back into me that (substance) of mine wherewith ye have gone off !’—‘ Well then, bestow thou all food here on us two!’ they said— Well then, join me, becoming these two arms of mine !’— ‘So be it!’ He bestowed all food on them, and they joined him, becoming those two arms of his: hence it is by the arms that food is made, and by means of the arms that it is eaten, for he (Pragapati) bestowed all food on the two arms. 41. The karshmarya one he lays down on the right side, with (Vag. S. XIII, 13), ‘By Agni’s fiery spirit’I settle thee !’—that fiery spirit of his (Prag4pati’s) which Agni then took and carried off to the south, he now puts back into him.—‘Agni, the head, the summit of the sky, he, the lord of the earth, animates the seeds of the waters, for Agni indeed is this (spoon). With a Gdyatrt verse (he performs)—Agni is Gayatra: as great as Agni is, as great as is his measure, with so much he thus lays down that (spoon). It is filled with ghee, for ghee belongs to Agni: with his own share, with his own life-sap he thus gratifies him.
3With a Gdyatrt verse (he performs)—Agni is Gayatra: as great as Agni is, as great as is his measure, with so much he thus lays down that (spoon). It is filled with ghee, for ghee belongs to Agni: with his own share, with his own life-sap he thus gratifies him. 42. He then lays down the udumbara one on the vil KANDA, 4 ADHYAYA, I BRAHMANA, 43. 375 left (north) side, with (V4g. S. XIII,14), ‘By Indra’s vigour I settle thee!’ that vigour of his (Pragapati’s) which Indra then took and went away to the north, he now puts back into him.—(Vag. S. XIII, 15; Azk S. X, 8, 6), ‘Thou hast become the leader of the sacrifice, and of the sphere to which thou tendest with propitious teams; the light-giving head hast thou lifted to the sky; thy tongue, O Agni, hast thou made the bearer of the offering ;'—Indra indeed is this (spoon). And as to its being a verse addressed to Agni, it is because it is the performance of Agni (the fire-altar) ;—and a trish¢ubh one, because Indra is connected with the Trish¢ubh ; and Agni includes Indra and Agni: as great as Agni is, as great as is his measure, with so much he thus lays it down. Moreover, all the gods are Indra and Agni, and Agni belongs to all the deities: as great as Agni is, as great as is his measure, with so much he thus lays it down. It is filled with sour curds, for sour curds belong to Indra: with his own share, with his own life-sap he thus gratifies him. 43. Indra and Agni indeed are those two arms of ~ his (Pragdpati’s): they join him with fiery spirit and vigour. Where he (the Sacrificer) touches (the ground with his arms), whilst viewing intently the gold man with his breast close to him’, there he 1 There seems to be considerable difference of opinion between KA4tyfyana and Sfyana regarding this point of the ceremonial. The gold man lies stretched out on his back with his head towards the east. According to Katy4yana, XVII, 4, 10, he (the Sacrificer) is to lie down so as to cover the gold man, but without actually touching him with his breast, and at the extreme end of where the arms touch (the ground) he is to make two marks, where the spoons are then to be laid down with the bowl towards the east. SAyava, 376 : SATAPATHA-BRAHMANA. (the Adhvaryu) makes a mark and lays down those (spoons) ; for that is the place of those two (arms). 44- Now some lay them down sideways (from south to north), saying, ‘Sideways run these two arms (of ours).’ Let him not do so, but let him lay them with the bowl towards the front (east), for this Agni {altar) is built with the head towards the front; and, besides, in this way the arms are stronger. Separately he lays them down, separately he ‘settles’ them, and separately he pronounces the Sddadohas verse on them ; for Separate are these two arms.
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. 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. 4, 1-5), ‘Put forth thy power, like a broad army!’ slayers of Rakshas are the counter-charms : having, by means of these counter-charms, repelled the Rakshas, the fiends, in every quarter, they (the gods) restored that body in a place free from danger and devilry; and in like manner this Sacrificer, having, by means of these counter-charms, repelled the Rakshas, the fiends, in every quarter, now restores that body (of Agni) in a place free from danger and devilry. 34. He offers with ghee ; for the ghee is a thunderbolt : by the thunderbolt he thus repels the Rakshas, the fiends ;—with fivefold-taken (ghee),—of five layers consists the fire-altar ; five seasons are a year, and the year is Agni: as great as Agni is, as great as is his measure, with so much he thus repels the Rakshas, the fiends ;—with (five) verses addressed to Agni, for the Rakshas-killing light is Agni: by Agni he thus repels the Rakshas, the fiends ;—with trish¢ubh verses,—the Trish¢ubh is a thunderbolt : by the thunderbolt he thus repels the Rakshas, the fiends. On each side (he offers) moving round: in every quarter he thus repels the Rakshas, the fiends. 35. Behind the altar (he offers) while seated with his face towards the east; then on the left (north) side (looking) to the south; then in front (looking) to the west; then going round behind, (he offers) on the right (south) side while sitting with his face towards the north. Thus (he moves) to the right, for 5. Stand up, O Agni; strike out for our sake, and manifest thy divine powers | unstring the strong (arrows, or bows) of the goblins : crush the enemies, be they kindred or strangers ! VII KANDA, 4 ADHYAYA, I BRAHMANA, 38. 373 that (leads) to the gods. Thereupon, going back, (he offers) while sitting behind, with his face towards the east; and in this way that performance of his takes place towards the east}. 36. He then lays down two offering-spoons,—the offering-spoons are arms?: it is his arms he thus restores to him (Agni). And as to why offeringspoons (are laid down), it is because the arms are offering-spoons,— that bowl and the handle are two, for there are two of these arms. He lays them down at the (left and right) sides, for these arms (of ours) are at the sides.
2And as to why offeringspoons (are laid down), it is because the arms are offering-spoons,— that bowl and the handle are two, for there are two of these arms. He lays them down at the (left and right) sides, for these arms (of ours) are at the sides. 37- On the right (south) side he lays down one of karshmarya (gmelina arborea) wood. For at that time the gods were afraid lest the Rakshas, the fiends, should destroy their sacrifice from the south. They saw that Rakshas-killing tree, the Karshmarya: having by that tree repelled the Rakshas, the fiends, on the south, they spread that sacrifice in a place free from danger and devilry. And in like manner the Sacrificer, having by that tree repelled the Rakshas, the fiends, on the south, now spreads that sacrifice in a place free from danger and devilry. It (the spoon) is filled with ghee ;—the ghee is a thunderbolt : it is by the thunderbolt he thus repels the Rakshas, the fiends, on the south. 38. On the left (north) side he then lays down one of udumbara (ficus glomerata) wood; for the Udumbara means strength, life-sap: strength, lifesap he thus puts into him. It is filled with sour 1 The order in which he offers would thus be,— west, north, east, (then going back along the north and west sides) south, west. 2 They are indeed of an arm’s length, with bowls of the shape and size of the hand, see part i, p. 67, note 2. 374 SATAPATHA-BRAHMANA. curds,—sour curds are life-sap : it is life-sap he thus puts into him. 39. And, again, why he lays down two offeringspoons. When Pragdpati was relaxed, Agni took his (Prag4pati’s) fiery spirit, and carried it off to the south, and there stopped ; and because after carrying (karsh) it off he stopped (ud-ram), therefore the K4rshmarya (sprang up). And Indra took his (Pragapati’s) vigour and went away to the north : it became the Udumbara tree. 40. He (Pragdpati) said to those two, ‘Come ye to me, and put back into me that (substance) of mine wherewith ye have gone off !’—‘ Well then, bestow thou all food here on us two!’ they said— Well then, join me, becoming these two arms of mine !’— ‘So be it!’ He bestowed all food on them, and they joined him, becoming those two arms of his: hence it is by the arms that food is made, and by means of the arms that it is eaten, for he (Pragapati) bestowed all food on the two arms. 41. The karshmarya one he lays down on the right side, with (Vag. S. XIII, 13), ‘By Agni’s fiery spirit’I settle thee !’—that fiery spirit of his (Prag4pati’s) which Agni then took and carried off to the south, he now puts back into him.—‘Agni, the head, the summit of the sky, he, the lord of the earth, animates the seeds of the waters, for Agni indeed is this (spoon). With a Gdyatrt verse (he performs)—Agni is Gayatra: as great as Agni is, as great as is his measure, with so much he thus lays down that (spoon). It is filled with ghee, for ghee belongs to Agni: with his own share, with his own life-sap he thus gratifies him.
3With a Gdyatrt verse (he performs)—Agni is Gayatra: as great as Agni is, as great as is his measure, with so much he thus lays down that (spoon). It is filled with ghee, for ghee belongs to Agni: with his own share, with his own life-sap he thus gratifies him. 42. He then lays down the udumbara one on the vil KANDA, 4 ADHYAYA, I BRAHMANA, 43. 375 left (north) side, with (V4g. S. XIII,14), ‘By Indra’s vigour I settle thee!’ that vigour of his (Pragapati’s) which Indra then took and went away to the north, he now puts back into him.—(Vag. S. XIII, 15; Azk S. X, 8, 6), ‘Thou hast become the leader of the sacrifice, and of the sphere to which thou tendest with propitious teams; the light-giving head hast thou lifted to the sky; thy tongue, O Agni, hast thou made the bearer of the offering ;'—Indra indeed is this (spoon). And as to its being a verse addressed to Agni, it is because it is the performance of Agni (the fire-altar) ;—and a trish¢ubh one, because Indra is connected with the Trish¢ubh ; and Agni includes Indra and Agni: as great as Agni is, as great as is his measure, with so much he thus lays it down. Moreover, all the gods are Indra and Agni, and Agni belongs to all the deities: as great as Agni is, as great as is his measure, with so much he thus lays it down. It is filled with sour curds, for sour curds belong to Indra: with his own share, with his own life-sap he thus gratifies him. 43. Indra and Agni indeed are those two arms of ~ his (Pragdpati’s): they join him with fiery spirit and vigour. Where he (the Sacrificer) touches (the ground with his arms), whilst viewing intently the gold man with his breast close to him’, there he 1 There seems to be considerable difference of opinion between KA4tyfyana and Sfyana regarding this point of the ceremonial. The gold man lies stretched out on his back with his head towards the east. According to Katy4yana, XVII, 4, 10, he (the Sacrificer) is to lie down so as to cover the gold man, but without actually touching him with his breast, and at the extreme end of where the arms touch (the ground) he is to make two marks, where the spoons are then to be laid down with the bowl towards the east. SAyava, 376 : SATAPATHA-BRAHMANA. (the Adhvaryu) makes a mark and lays down those (spoons) ; for that is the place of those two (arms). 44- Now some lay them down sideways (from south to north), saying, ‘Sideways run these two arms (of ours).’ Let him not do so, but let him lay them with the bowl towards the front (east), for this Agni {altar) is built with the head towards the front; and, besides, in this way the arms are stronger. Separately he lays them down, separately he ‘settles’ them, and separately he pronounces the Sddadohas verse on them ; for Separate are these two arms.
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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