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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1For at that time when Pragapati wanted to slaughter the victims, they, being about to be slaughtered, were distressed (or pained) ; and by these Utsargas he drove out their distress °, their evil. In like manner does this one, by these Utsargas, now drive out their distress, their evil. 29. Now some remove the distress of whichever (head of a) victim they put down, thinking lest they might put distress, evil, thereon ; but it is they that 1 That is, having rapidly muttered it. * That is, (means of) deliverance or removal, a term applied to the next five mantras. * Lit. their burning heat (su); cf. par. 32 seq. VII KAWDA, 5 ADHYAYA, 2 BRAHMANA, 32. 409 put distress, evil, thereon; for the distress they remove from the preceding one, they put on (the altar) with the succeeding one. 30. And some revere (the heads) whilst moving round them, thinking, ‘we remove distress upwards ;’ but these indeed follow the distress, the evil, upwards; for upwards he (the Sacrificer) goes by this performance ', and upwards they remove the distress. 31. Let him remove it outside the fire (-altar); that fire (-altar) being these worlds, he thus puts distress outside these worlds ;—outside the Vedi; the Vedi being this earth, he thus puts distress outside this earth ;—(he does so) standing with his face towards the north; for in that region those animals are, and he thus puts distress into them in the region in which they are. 32. He first removes that of the man—for him he puts down first—with (Vag. S. XIII, 47), ‘Harm not this two-footed animal!’ the two-footed animal doubtless is the same as man: thus, ‘ do not harm that one!’—‘(thou) the thousand-eyed, being built for pith;’—the thousand-eyed he (Agni) is on account of the chips of gold; ‘for pith,’ that is, ‘for food. —‘Graciously accept thou, O Agni, the sham-man, the victim, as pith!’ a sham-man is a kim-purusha (mock-man)?*: thus, ‘accept graciously the kim-purusha, O Agni !’— ‘Building up therewith thy forms, get thee settled!’ the form is the self: thus, ‘ Building up 1 The Sacrificer builds the fire-altar with a view to his securing for himself a place in heaven. 2 It is doubtful what is meant here by this term, unless it be a monkey, or a counterfeit human head; cf. p. 197, note 4. 410 SATAPATHA-BRAHMANA. therewith, perfect thyself!!’—‘Let thy burning heat reach the sham-man! let thy burning heat reach him whom we hate!’ he thereby lays burning heat into the sham-man, and into him whom he hates.
2p. 197, note 4. 410 SATAPATHA-BRAHMANA. therewith, perfect thyself!!’—‘Let thy burning heat reach the sham-man! let thy burning heat reach him whom we hate!’ he thereby lays burning heat into the sham-man, and into him whom he hates. 33. Then that of the horse, with (Vag. S. XIII, 48), ‘Harm not this one-hoofed animal!’ the one-hoofed animal doubtless is the same as the horse: thus, do not harm that one!—‘the racer neighing among the racers;’ for neighing indeed he is, and a racer among racers ;—‘ The wild fallow (beast) do I assign unto thee,’ he thereby assigns to him the wild fallow (beast)? ;—' building up therewith thy forms, get thee settled!’ that is, ‘building up therewith, perfect thyself!’—‘ Let thy burning heat reach the fallow beast! let thy burning heat reach him whom we hate!’ he thereby lays burning heat into the fallow beast, and into him whom he hates. 34. Then that of the bull, with (Vag. S. XIII, 49), ‘This thousandfold, hundred-streamed well—, for a thousandfold, hundred-streamed well he, the bull (cow), indeed is ;—‘extended in the middle of the flood,’ the flood doubtless are these worlds : thus, subsisted upon in these worlds ;—‘the inexhaustible, milking ghee for man,—for ghee this inexhaustible (cow) indeed milks for man ;-— 1 This paraphrase does not make it clear how the author construes and interprets this part of the formula; especially in what sense he takes ‘nishfda.’ * Thus Mahfdhara (gauravarnam mrigam). In the St. Petersburg dictionary ‘ gaura’ is taken here in the sense of ‘ buffalo, bos gaveeus.’ The parallelism in the next two formulas might indeed seem to point to that meaning. Vil KANDA, 5 ADHYAYA, 2 BRAHMANA, 36. 411 ‘harm not, O Agni, in the highest region!’ the highest region doubtless are these worlds : thus, do not harm it in these worlds!—‘ The wild buffalo do I assign unto thee,’ he thereby assigns to him the wild buffalo (gavaya) ;—‘ building up therewith thy forms, get thee settled!’ that is, ‘building up therewith, perfect thyself !’—‘ Let thy burning heat reach the buffalo! let thy burning heat reach him whom we hate!’ he thereby lays burning heat into the buffalo, and into him whom he hates.
3let thy burning heat reach him whom we hate!’ he thereby lays burning heat into the buffalo, and into him whom he hates. 35. Then that of the sheep, with (V4g. S. XIII, 50), ‘This woollen—, that is, ‘this woolly,’— ‘navel of Varuza,’ for the sheep is sacred to Varuna ;—‘the skin of animals, two-footed and four-footed, for that (sheep) indeed is the skin of both kinds of animals!, two-footed and four-footed ;— ‘the first birth-place of Tvash¢v7z’s creatures, for Tvash¢rz indeed fashioned this as the first form ; —harm not, O Agni, in the highest region!’ the highest region is these worlds: thus, ‘do not harm him in these worlds!’—‘ The wild buffalo do I assign unto thee,’ he thereby assigns the wild buffalo (ush¢ra) to him ;—‘ building up therewith thy forms, get thee settled!’ that is, ‘ building up therewith, perfect thyself!’'—‘Let thy burning heat reach the buffalo! let thy burning heat reach him whom we hate!’ he thereby lays burning heat into the buffalo, and into him whom he hates. 36. Then that of the he-goat, with (Vag. S. XIII, 51), ‘Verily, the he-goat was produced from Agni’s heat;’—that which was produced from 1 Viz. inasmuch as its wool serves as a cover for man and beast. 412 SATAPATHA-BRAHMANA. Pragapati’s heat, was indeed produced from Agni’s heat ;—‘ he saw the progenitor at first,’ the progenitor doubtless is Prag4pati: thus, ‘he saw Pragapati at first;’—‘thereby.the gods at first (agre) went to the godhead;’ the he-goat! doubtless is speech, and from speech the gods doubtless first went to the godhead, to the summit (agram) ;— ‘thereby they went to the height, the wise;’ the height doubtless is the heavenly world: thus, ‘thereby they went to the heavenly world, the wise ;’ — The wild sarabha do I assign unto thee, — he thereby assigns the wild sarabha? to him ;— ‘building up therewith thy forms, get thee settled!’ that is, ‘building up therewith, perfect thyself!’—‘ Let thy burning heat reach the sarabha! let thy burning heat reach him whom we hate!’ he thereby lays burning heat into the sarabha, and into him whom he hates. 37. As to this they say,—The pain (heat), the evil of these animals, which Pragdpati drove out, became these five animals; they, with their pith (sacrificial essence) gone out of them, are pithless, unfit for sacrifice; a Brahmaza should not eat of them: he consigns them to that region; whence Parganya does not rain in that region where these are. 38. He returns (to the offering-fire) and stands thereby worshipping it ;—for when he goes outside the Vedi, whilst Agni (the fire-altar) is only half built up, he does what is improper; he now makes amends to him to prevent his doing injury. With 1 ‘Aga,’ he-goat, is here again taken in the sense of ‘ a-ga,’ unborn. As to the gods having sprung from V4é, see VI, 1, 2, 6 seq. ? A fabulous animal with eight legs. vil KANDA, 5 ADHYAYA, 2 BRAHMANA, 41. 413
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.
1For at that time when Pragapati wanted to slaughter the victims, they, being about to be slaughtered, were distressed (or pained) ; and by these Utsargas he drove out their distress °, their evil. In like manner does this one, by these Utsargas, now drive out their distress, their evil. 29. Now some remove the distress of whichever (head of a) victim they put down, thinking lest they might put distress, evil, thereon ; but it is they that 1 That is, having rapidly muttered it. * That is, (means of) deliverance or removal, a term applied to the next five mantras. * Lit. their burning heat (su); cf. par. 32 seq. VII KAWDA, 5 ADHYAYA, 2 BRAHMANA, 32. 409 put distress, evil, thereon; for the distress they remove from the preceding one, they put on (the altar) with the succeeding one. 30. And some revere (the heads) whilst moving round them, thinking, ‘we remove distress upwards ;’ but these indeed follow the distress, the evil, upwards; for upwards he (the Sacrificer) goes by this performance ', and upwards they remove the distress. 31. Let him remove it outside the fire (-altar); that fire (-altar) being these worlds, he thus puts distress outside these worlds ;—outside the Vedi; the Vedi being this earth, he thus puts distress outside this earth ;—(he does so) standing with his face towards the north; for in that region those animals are, and he thus puts distress into them in the region in which they are. 32. He first removes that of the man—for him he puts down first—with (Vag. S. XIII, 47), ‘Harm not this two-footed animal!’ the two-footed animal doubtless is the same as man: thus, ‘ do not harm that one!’—‘(thou) the thousand-eyed, being built for pith;’—the thousand-eyed he (Agni) is on account of the chips of gold; ‘for pith,’ that is, ‘for food. —‘Graciously accept thou, O Agni, the sham-man, the victim, as pith!’ a sham-man is a kim-purusha (mock-man)?*: thus, ‘accept graciously the kim-purusha, O Agni !’— ‘Building up therewith thy forms, get thee settled!’ the form is the self: thus, ‘ Building up 1 The Sacrificer builds the fire-altar with a view to his securing for himself a place in heaven. 2 It is doubtful what is meant here by this term, unless it be a monkey, or a counterfeit human head; cf. p. 197, note 4. 410 SATAPATHA-BRAHMANA. therewith, perfect thyself!!’—‘Let thy burning heat reach the sham-man! let thy burning heat reach him whom we hate!’ he thereby lays burning heat into the sham-man, and into him whom he hates.
2p. 197, note 4. 410 SATAPATHA-BRAHMANA. therewith, perfect thyself!!’—‘Let thy burning heat reach the sham-man! let thy burning heat reach him whom we hate!’ he thereby lays burning heat into the sham-man, and into him whom he hates. 33. Then that of the horse, with (Vag. S. XIII, 48), ‘Harm not this one-hoofed animal!’ the one-hoofed animal doubtless is the same as the horse: thus, do not harm that one!—‘the racer neighing among the racers;’ for neighing indeed he is, and a racer among racers ;—‘ The wild fallow (beast) do I assign unto thee,’ he thereby assigns to him the wild fallow (beast)? ;—' building up therewith thy forms, get thee settled!’ that is, ‘building up therewith, perfect thyself!’—‘ Let thy burning heat reach the fallow beast! let thy burning heat reach him whom we hate!’ he thereby lays burning heat into the fallow beast, and into him whom he hates. 34. Then that of the bull, with (Vag. S. XIII, 49), ‘This thousandfold, hundred-streamed well—, for a thousandfold, hundred-streamed well he, the bull (cow), indeed is ;—‘extended in the middle of the flood,’ the flood doubtless are these worlds : thus, subsisted upon in these worlds ;—‘the inexhaustible, milking ghee for man,—for ghee this inexhaustible (cow) indeed milks for man ;-— 1 This paraphrase does not make it clear how the author construes and interprets this part of the formula; especially in what sense he takes ‘nishfda.’ * Thus Mahfdhara (gauravarnam mrigam). In the St. Petersburg dictionary ‘ gaura’ is taken here in the sense of ‘ buffalo, bos gaveeus.’ The parallelism in the next two formulas might indeed seem to point to that meaning. Vil KANDA, 5 ADHYAYA, 2 BRAHMANA, 36. 411 ‘harm not, O Agni, in the highest region!’ the highest region doubtless are these worlds : thus, do not harm it in these worlds!—‘ The wild buffalo do I assign unto thee,’ he thereby assigns to him the wild buffalo (gavaya) ;—‘ building up therewith thy forms, get thee settled!’ that is, ‘building up therewith, perfect thyself !’—‘ Let thy burning heat reach the buffalo! let thy burning heat reach him whom we hate!’ he thereby lays burning heat into the buffalo, and into him whom he hates.
3let thy burning heat reach him whom we hate!’ he thereby lays burning heat into the buffalo, and into him whom he hates. 35. Then that of the sheep, with (V4g. S. XIII, 50), ‘This woollen—, that is, ‘this woolly,’— ‘navel of Varuza,’ for the sheep is sacred to Varuna ;—‘the skin of animals, two-footed and four-footed, for that (sheep) indeed is the skin of both kinds of animals!, two-footed and four-footed ;— ‘the first birth-place of Tvash¢v7z’s creatures, for Tvash¢rz indeed fashioned this as the first form ; —harm not, O Agni, in the highest region!’ the highest region is these worlds: thus, ‘do not harm him in these worlds!’—‘ The wild buffalo do I assign unto thee,’ he thereby assigns the wild buffalo (ush¢ra) to him ;—‘ building up therewith thy forms, get thee settled!’ that is, ‘ building up therewith, perfect thyself!’'—‘Let thy burning heat reach the buffalo! let thy burning heat reach him whom we hate!’ he thereby lays burning heat into the buffalo, and into him whom he hates. 36. Then that of the he-goat, with (Vag. S. XIII, 51), ‘Verily, the he-goat was produced from Agni’s heat;’—that which was produced from 1 Viz. inasmuch as its wool serves as a cover for man and beast. 412 SATAPATHA-BRAHMANA. Pragapati’s heat, was indeed produced from Agni’s heat ;—‘ he saw the progenitor at first,’ the progenitor doubtless is Prag4pati: thus, ‘he saw Pragapati at first;’—‘thereby.the gods at first (agre) went to the godhead;’ the he-goat! doubtless is speech, and from speech the gods doubtless first went to the godhead, to the summit (agram) ;— ‘thereby they went to the height, the wise;’ the height doubtless is the heavenly world: thus, ‘thereby they went to the heavenly world, the wise ;’ — The wild sarabha do I assign unto thee, — he thereby assigns the wild sarabha? to him ;— ‘building up therewith thy forms, get thee settled!’ that is, ‘building up therewith, perfect thyself!’—‘ Let thy burning heat reach the sarabha! let thy burning heat reach him whom we hate!’ he thereby lays burning heat into the sarabha, and into him whom he hates. 37. As to this they say,—The pain (heat), the evil of these animals, which Pragdpati drove out, became these five animals; they, with their pith (sacrificial essence) gone out of them, are pithless, unfit for sacrifice; a Brahmaza should not eat of them: he consigns them to that region; whence Parganya does not rain in that region where these are. 38. He returns (to the offering-fire) and stands thereby worshipping it ;—for when he goes outside the Vedi, whilst Agni (the fire-altar) is only half built up, he does what is improper; he now makes amends to him to prevent his doing injury. With 1 ‘Aga,’ he-goat, is here again taken in the sense of ‘ a-ga,’ unborn. As to the gods having sprung from V4é, see VI, 1, 2, 6 seq. ? A fabulous animal with eight legs. vil KANDA, 5 ADHYAYA, 2 BRAHMANA, 41. 413
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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