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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1note on I, 5, i, 16). Professor Weber has somewhere proposed to derive it from vaksh, to grow, increase, hence 'may it prosper, or agree, with youl' Different, but quite fanciful, inter- pretations of vasha/ are given .S'at. Br. I, 5, 2, 18 ; Ait. Br. 3, 6. As to the awful solemnity of this formula, and the danger arising from a careless use of it, see Ait. Br. 3, 8, on which Haug remarks, ' Up to the present day the Shrotriyas or sacrificial priests never dare to pronounce this formula save at the time of sacrificing. They say that if they would do so at any other time, they would be cursed by the gods.' I KAiVDA, 3 ADHYAYA, 3 BRAHMAA^A, 1 9. 89 you ; and what they shall offer up in the fire that will sate you !' Thus what they offer up in the fire, that satisfies them (the Agnis) ; and what they offer up just upon them (the enclosing-sticks, or Agnis), that satisfies them ; and what is spilled outside the en- closure, that is offered to them^ : hence no sin attaches to what (butter) is spilt ; for into this earth they en- tered (when they, the Agnis, passed away), and what- ever is spilt here, — all that remains indeed in her. 17. That which is spilt he touches, with the formulas (Va^. S. II, 2), 'To the Lord of the Earth — svaha !' ' To the Lord of the World — svaha!' ' To the Lord of Beings — svaha !' These, indeed, are the names of those Agnis, — to wit. Lord of the Earth, Lord of the World, and Lord of Beings. Thus in like manner as that (oblation) which is accompanied by ' Vasha/' is offered up (to the particular deity to which it is announced), so is this (offered up) on his (the sacrificer's) part to those Agnis. 18. Here now some people take the sticks they lay around from the fire-wood; but let him not do so, for unsuitable for laying around are those which they take from the fire-wood, since the fire-wood is pre- pared for the purpose of being put upon (the fire); but what other (kind of sticks) they bring to him, called 'enclosing-sticks (paridhis),' they are indeed suitable for his purpose : let them therefore bring others. 19. Indeed, they should be of Palai-a wood ^ The Kafixa. text has as follows : — They said, ' So be it ! what shall fall outside the enclosure that shall be yours ! and what they shall ofifer just upon you that shall sate you!' for what they offer just upon them that does indeed sate them (enan) ; and what they ofi'er up in the fire that is theirs (esham, ? the gods'); and what falls outside the enclosure by that he shall incur no guilt, &c. 90 SATAVATllA-BRAUMANA.
2all sate you!' for what they offer just upon them that does indeed sate them (enan) ; and what they ofi'er up in the fire that is theirs (esham, ? the gods'); and what falls outside the enclosure by that he shall incur no guilt, &c. 90 SATAVATllA-BRAUMANA. (Butea Frondosa); for the Pala^a tree, doubtless, is the Brahman \ and Agni also is the Brahman : for this reason the Ag^nis should be of Palam wood. 20. Should he be unable to procure them of Pa- la5"a wood, they maybe of Vikankata wood (Pla- courtia Sapida); and if he be unable to procure any of Vikankata, they may be of Karshmarya wood (Gmelina Arborea); and if he be unable to procure any of Karshmarya wood, they may be of Vilva (Aegle Marmelos), or of Khadira (Acacia Catechu), or of Udumbara wood (Ficus Glomerata). These, doubtless, are the trees that are suitable for sacrificial purposes, and from these trees they (the enclosing- sticks) are therefore (taken). Fourth Brahmaa^a. 1. They should be green (fresh); for that is (what constitutes) their living element, by that they are vigorous, by that possessed of strength : for this reason they should be green, 2. The middle stick he lays down first (on the west side of the fire), with the text (Va^'. S. II, 3), 'May the Gandharva Vi.fvavasu^ lay thee around ' The Brahman, or supreme spirit (? or, sacred writ), is more than once identified with the Palaja tree in the ^9atapatha Br., as in V, 2, 4, 18 ; VI, 6, 3, 7 ; XII, 7, 2, 15; and with the leaf of that tree (pahuasya palajam) in II, 6, 2, 8. [? Cf. Rig-veda X, 31, 7, * Which was the wood, which was the tree, out of which they fashioned heaven and earth ? ' and Taitt. Br. II, 8, 9, 6, ' Brahma was the wood, Brahma was that tree out of which they fashioned heaven and earth ;' also Ath.-veda X, 7, 38, 'The gods form part of the divine essence (Skambha-Brahma) as branches of a tree.'] "^ The genius Vijvavasu is already mentioned in Rig-veda X, 85, 21 seq., and X, 139, 4, where Grassmann identifies him with the rainbow (cf. Roth, Nirukta notes, p. 145), See also 6'at. Br. Ill, 2, 4, 2; XIV, 9, 4, 18. I KANDA, 3 ADHYAYA, 4 BRAHMAiVA, 6. 9 1 for the security of the All ! Thou art a fence to the sacrlficer, thou (art) Agnl, invoked and worthy of invocation !' 3. He then lays down the southern one, with the text (ib.), ' Thou art Indra's arm for the security of the All ! Thou art a fence to the sacrificer; thou Agni, invoked and worthy of invocation ! ' 4.
3cer, thou (art) Agnl, invoked and worthy of invocation !' 3. He then lays down the southern one, with the text (ib.), ' Thou art Indra's arm for the security of the All ! Thou art a fence to the sacrificer; thou Agni, invoked and worthy of invocation ! ' 4. He then lays down the northern one, with the text (ib.), ' May Mitra-Varu;^a lay thee around in the north with firm law for the security of the All ! Thou art a fence to the sacrificer, thou Agni, invoked and worthy of invocation !' They are indeed Agnis, and for that reason he says, 'Agni, invoked and worthy of invocation ! ' 5. Thereupon he puts on (the fire) a samidh (kindling-stick). He first touches with it the middle enclosing-stick : thereby he first kindles those (three Agnis). After that he puts it on the fire : thereby he kindles the visible fire. 6. He puts it on \ with the gayatri stanza (Va^. S. II, 4), 'Thee, O Sage, who callest (the gods) to the feast, we will kindle so as to shine brilliantly; thee, O Agni, mighty at the sacrifice ! ' He thereby kindles the gayatri ^ ; the gayatri, when kindled, kindles the other metres ; and the metres, when kindled, carry the sacrifice to the gods. ^ According to Saya«a, the two sticks or pieces of wood are put on the fire in a manner similar to that in which the two agharas or sprinklings of clarified butter are made (see I, 4, 4-5); viz. the first in the direction north-west to south-east, and the second from south-west to north-east. ^ The gayatri is the first of the three principal metres, cf. p. 80, note 3. It consists of three octo-syllabic padas, of which Rig-veda I, 164, 25 says, — ' The gayatra, they say, has three flames (or fire- brands, samidh): therefore it excelled in grandeur and power^' 92 SATAPATHA-BRAHMAiVA. 7. By the second kindling-stick (samidh), which he now puts on, he kindles the spring ; the spring, when kindled, kindles the other seasons ; and the seasons, when kindled, cause living beings to be pro- duced and the plants to ripen. He puts it on, with the formula (Vaf. S. II, 5), 'A kindler (samidh) art thou!' for the spring is indeed a kindler. 8. When he has put it on, he murmurs (ib.), 'May the sun guard thee from the east against any im- precation !' for the enclosing-sticks serve for pro- tection on all (the other three) sides ; and thereby he makes the sun the protector on the east side, fearing 'lest the evil spirits, the Rakshas, should rush in from the east:' for the sun is the repeller of the evil spirits, the Rakshas. 9.
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.
1note on I, 5, i, 16). Professor Weber has somewhere proposed to derive it from vaksh, to grow, increase, hence 'may it prosper, or agree, with youl' Different, but quite fanciful, inter- pretations of vasha/ are given .S'at. Br. I, 5, 2, 18 ; Ait. Br. 3, 6. As to the awful solemnity of this formula, and the danger arising from a careless use of it, see Ait. Br. 3, 8, on which Haug remarks, ' Up to the present day the Shrotriyas or sacrificial priests never dare to pronounce this formula save at the time of sacrificing. They say that if they would do so at any other time, they would be cursed by the gods.' I KAiVDA, 3 ADHYAYA, 3 BRAHMAA^A, 1 9. 89 you ; and what they shall offer up in the fire that will sate you !' Thus what they offer up in the fire, that satisfies them (the Agnis) ; and what they offer up just upon them (the enclosing-sticks, or Agnis), that satisfies them ; and what is spilled outside the en- closure, that is offered to them^ : hence no sin attaches to what (butter) is spilt ; for into this earth they en- tered (when they, the Agnis, passed away), and what- ever is spilt here, — all that remains indeed in her. 17. That which is spilt he touches, with the formulas (Va^. S. II, 2), 'To the Lord of the Earth — svaha !' ' To the Lord of the World — svaha!' ' To the Lord of Beings — svaha !' These, indeed, are the names of those Agnis, — to wit. Lord of the Earth, Lord of the World, and Lord of Beings. Thus in like manner as that (oblation) which is accompanied by ' Vasha/' is offered up (to the particular deity to which it is announced), so is this (offered up) on his (the sacrificer's) part to those Agnis. 18. Here now some people take the sticks they lay around from the fire-wood; but let him not do so, for unsuitable for laying around are those which they take from the fire-wood, since the fire-wood is pre- pared for the purpose of being put upon (the fire); but what other (kind of sticks) they bring to him, called 'enclosing-sticks (paridhis),' they are indeed suitable for his purpose : let them therefore bring others. 19. Indeed, they should be of Palai-a wood ^ The Kafixa. text has as follows : — They said, ' So be it ! what shall fall outside the enclosure that shall be yours ! and what they shall ofifer just upon you that shall sate you!' for what they offer just upon them that does indeed sate them (enan) ; and what they ofi'er up in the fire that is theirs (esham, ? the gods'); and what falls outside the enclosure by that he shall incur no guilt, &c. 90 SATAVATllA-BRAUMANA.
2all sate you!' for what they offer just upon them that does indeed sate them (enan) ; and what they ofi'er up in the fire that is theirs (esham, ? the gods'); and what falls outside the enclosure by that he shall incur no guilt, &c. 90 SATAVATllA-BRAUMANA. (Butea Frondosa); for the Pala^a tree, doubtless, is the Brahman \ and Agni also is the Brahman : for this reason the Ag^nis should be of Palam wood. 20. Should he be unable to procure them of Pa- la5"a wood, they maybe of Vikankata wood (Pla- courtia Sapida); and if he be unable to procure any of Vikankata, they may be of Karshmarya wood (Gmelina Arborea); and if he be unable to procure any of Karshmarya wood, they may be of Vilva (Aegle Marmelos), or of Khadira (Acacia Catechu), or of Udumbara wood (Ficus Glomerata). These, doubtless, are the trees that are suitable for sacrificial purposes, and from these trees they (the enclosing- sticks) are therefore (taken). Fourth Brahmaa^a. 1. They should be green (fresh); for that is (what constitutes) their living element, by that they are vigorous, by that possessed of strength : for this reason they should be green, 2. The middle stick he lays down first (on the west side of the fire), with the text (Va^'. S. II, 3), 'May the Gandharva Vi.fvavasu^ lay thee around ' The Brahman, or supreme spirit (? or, sacred writ), is more than once identified with the Palaja tree in the ^9atapatha Br., as in V, 2, 4, 18 ; VI, 6, 3, 7 ; XII, 7, 2, 15; and with the leaf of that tree (pahuasya palajam) in II, 6, 2, 8. [? Cf. Rig-veda X, 31, 7, * Which was the wood, which was the tree, out of which they fashioned heaven and earth ? ' and Taitt. Br. II, 8, 9, 6, ' Brahma was the wood, Brahma was that tree out of which they fashioned heaven and earth ;' also Ath.-veda X, 7, 38, 'The gods form part of the divine essence (Skambha-Brahma) as branches of a tree.'] "^ The genius Vijvavasu is already mentioned in Rig-veda X, 85, 21 seq., and X, 139, 4, where Grassmann identifies him with the rainbow (cf. Roth, Nirukta notes, p. 145), See also 6'at. Br. Ill, 2, 4, 2; XIV, 9, 4, 18. I KANDA, 3 ADHYAYA, 4 BRAHMAiVA, 6. 9 1 for the security of the All ! Thou art a fence to the sacrlficer, thou (art) Agnl, invoked and worthy of invocation !' 3. He then lays down the southern one, with the text (ib.), ' Thou art Indra's arm for the security of the All ! Thou art a fence to the sacrificer; thou Agni, invoked and worthy of invocation ! ' 4.
3cer, thou (art) Agnl, invoked and worthy of invocation !' 3. He then lays down the southern one, with the text (ib.), ' Thou art Indra's arm for the security of the All ! Thou art a fence to the sacrificer; thou Agni, invoked and worthy of invocation ! ' 4. He then lays down the northern one, with the text (ib.), ' May Mitra-Varu;^a lay thee around in the north with firm law for the security of the All ! Thou art a fence to the sacrificer, thou Agni, invoked and worthy of invocation !' They are indeed Agnis, and for that reason he says, 'Agni, invoked and worthy of invocation ! ' 5. Thereupon he puts on (the fire) a samidh (kindling-stick). He first touches with it the middle enclosing-stick : thereby he first kindles those (three Agnis). After that he puts it on the fire : thereby he kindles the visible fire. 6. He puts it on \ with the gayatri stanza (Va^. S. II, 4), 'Thee, O Sage, who callest (the gods) to the feast, we will kindle so as to shine brilliantly; thee, O Agni, mighty at the sacrifice ! ' He thereby kindles the gayatri ^ ; the gayatri, when kindled, kindles the other metres ; and the metres, when kindled, carry the sacrifice to the gods. ^ According to Saya«a, the two sticks or pieces of wood are put on the fire in a manner similar to that in which the two agharas or sprinklings of clarified butter are made (see I, 4, 4-5); viz. the first in the direction north-west to south-east, and the second from south-west to north-east. ^ The gayatri is the first of the three principal metres, cf. p. 80, note 3. It consists of three octo-syllabic padas, of which Rig-veda I, 164, 25 says, — ' The gayatra, they say, has three flames (or fire- brands, samidh): therefore it excelled in grandeur and power^' 92 SATAPATHA-BRAHMAiVA. 7. By the second kindling-stick (samidh), which he now puts on, he kindles the spring ; the spring, when kindled, kindles the other seasons ; and the seasons, when kindled, cause living beings to be pro- duced and the plants to ripen. He puts it on, with the formula (Vaf. S. II, 5), 'A kindler (samidh) art thou!' for the spring is indeed a kindler. 8. When he has put it on, he murmurs (ib.), 'May the sun guard thee from the east against any im- precation !' for the enclosing-sticks serve for pro- tection on all (the other three) sides ; and thereby he makes the sun the protector on the east side, fearing 'lest the evil spirits, the Rakshas, should rush in from the east:' for the sun is the repeller of the evil spirits, the Rakshas. 9.
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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