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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1god Savitv? anoint thee with honey!’ 14. Now sand has been strewed? on the north side of it: below that he (previously) throws (a plate of) white gold’, with, ‘Protect it from contact with the earth!’ For at that time the gods were afraid lest the Rakshas, the fiends, might injure that (Pravargya) of theirs from below; and that, to wit, gold, being Agni’s seed, it (serves) for repelling the fiends, the Rakshas. But, indeed, the Earth also was afraid of this lest this (Pravargya), when heated and glowing‘, might injure ' Katy. XXVI, 2, 4 refers to the pot as ‘containing ghee (4gyavant),’ which the comm. takes to mean ‘filled with consecrated ghee ;’ whilst Apast. XV, 7, 5 leaves the option between greasing it (afg) and filling it (abhipQr) with ghee. It would doubtless, at all events, be abundantly greased inside. * North of the Garhapatya and the Ahavantya in the salé two mounds (khara) are formed, covered with (or consisting of) sand. The one north of the latter fire is here alluded to. 3 That is, a silver plate weighing a hundred grains, * Though ‘taptak’ and ‘susu#4nah’” are here translated as if they were actually co-ordinate predicates, 1 am not sure whether we should not rather take the passage to mean,—that this glowing one, when heated; or rather, this one when heated so as to be glowing. Cf. XIV, 2,1,18; 3,1, 14, where I prefer to subordinate one of the participles to the other. XIV KANDA, I ADHYAYA, 3 BRAHMANA, 18. 463 her: he thus keeps it separate from her. White it is, for white, as it were!, is this earth. 15. And when the Hotv?z recites this (verse, Rig-v. I, 36, 9), ‘Sit thee down: thou art great...,’ sheaths of reed-grass are kindled on both sides*, and throwing them (on the mound), he puts (the Mah4vtra pot) thereon. When the sacrifice had its head cut off, its life-sap flowed away, and therefrom these plants grew up: with that life-sap he thus supplies and completes it. 16. And as to why they are kindled on both sides: he thereby repels the Rakshas, the fiends, from all the quarters. Whilst this (pot) is being heated, the (Sacrificer’'s) wife covers her head, thinking, ‘ Lest this one, when heated and glowing, should rob me of my eyesight,’ for it indeed becomes heated and glowing. 17. He puts it on with, ‘Flame thou art, glow thou art, heat thou art;’—for the Gharma is he who shines yonder, and he indeed is all that: it is him he thus gratifies, and therefore he says, ‘Flame thou art, glow thou art, heat thou art.’ 18. He (the Sacrificer) then invokes blessings on this (earth) *, for the sacrifice is this (earth): it is thus (whilst being) on her that he invokes blessings, and she fulfils them all for him. 1 T read, ‘ragateva’; cf. the corresponding ‘ hariziva hi dyauA,’ XIV, 1, 3, 29. 5 That is, by dividing the sheaths in the middle lengthwise, and lighting both halves in the Garhapatya fire.
21 T read, ‘ragateva’; cf. the corresponding ‘ hariziva hi dyauA,’ XIV, 1, 3, 29. 5 That is, by dividing the sheaths in the middle lengthwise, and lighting both halves in the Garhapatya fire. * According to KAty. XXVI, 3, 5 he makes a span (of thumb and index)—or spreads his hand with the palm downwards—over the pot whilst muttering the respective formulas; apparently changing the position of the hand according to the point of the compass referred to in the formula. 464 SATAPATHA-BRAHMANA. 19. [V4g.S. XX XVII, 12,]‘ Unmolested thou art in front (in the east),’—for unmolested by the Rakshas, the fiends, indeed, this (earth) is in front;—‘in Agni’s over-lordship,—he thus makes Agni her over-lord for the warding off of the fiends, the Rakshas ;—‘grant thou life unto me!’—he thus secures life for himself, and accordingly he attains the full (term of) life. 20. ‘Possessed of sons towards the south, — in this there is nothing hidden, so to speak ;—‘in Indra’s over-lordship,—he thus makes Indra her over-lord for the warding off of the fiends, the Rakshas ;—‘ grant thou offspring unto me!’— he thus secures offspring and cattle for himself, and accordingly he becomes possessed of sons and of cattle. 21. ‘Well to live on behind (towards the western region), —in this there is nothing hidden, so to speak ;—‘in god Savitrvz’s over-lordship;’ —the god Savitz? he thus makes her over-lord for the warding off of the fiends, the Rakshas ;— ‘grant thou eyesight unto me!'—he thus secures eyesight for himself, and accordingly he becomes possessed of eyesight. 22, ‘A sphere of hearing towards the north,—‘ causing (sacrificial calls) to be heard?,’ is what he thereby means to say;—‘in the creator's over-lordship,—the creator he thus 1 Or, calling for the ‘ sraushaf’; cf. part i, p. 131, note 2. The masculine form of the participle is somewhat peculiar as the term it is meant to explain refers to the earth. It has probably to be understood in the sense of, ‘ where he (viz. the Adhvaryu) calls for the srausha/.’ Mahidhara explains the term ‘4sruti’ by ‘where they, the priests, utter the sacrificial calls,’ i.e. ‘ meet for sacrifice.’ XIV KANDA, I ADHYAYA, 3 BRAHMANA, 25. 465. makes her over-lord for the warding off of the fiends, the Rakshas;—‘grant thou prosperity (increase) of wealth unto me!’—wealth, prosperity, he thus secures for himself, and accordingly he becomes wealthy and prosperous. 23. ‘Disposition above,—‘ disposing! above’ is what he thereby means to say;—‘in Brzhaspati’s over-lordship,—Brzhaspati he thus makes her over-lord for the warding off of the fiends, the Rakshas;—‘grant me vigour!’—vigour he thereby secures to himself, and accordingly he becomes vigorous, strong.
323. ‘Disposition above,—‘ disposing! above’ is what he thereby means to say;—‘in Brzhaspati’s over-lordship,—Brzhaspati he thus makes her over-lord for the warding off of the fiends, the Rakshas;—‘grant me vigour!’—vigour he thereby secures to himself, and accordingly he becomes vigorous, strong. 24. On the right (south) side (of the Mahavira) he (the Sacrificer) then makes amends by (laying down) the hand with the palm upwards, with, ‘Shield me from all evil spirits!’ whereby he means to say, ‘Protect me from all troubles!’ When the sacrifice had its head cut off, its lifesap flowed away, and went to the Fathers, but the Fathers are three in number?: it is with these that he thus supplies and completes it (the Pravargya). 25. Thereupon, whilst touching her (the earth) *, 1 Here the masculine gender can hardly be understood otherwise than in the sense ‘where (Brshaspati, or Brahman) disposes on high.’ Mahidhara takes no notice of this interpretation of the Braéhmana, but explains ‘vidhrsti’ as either ‘one who upholds (dh4rayati) in an especial manner,’ or where ‘the offering spoon, &c., is held upwards (uparishéid dhriyate,— ? who holds it upwards),’ —an explanation which can hardly commend itself. % This specification of the number seems to have no other object but that of limiting the general term of ‘Fathers,’ or deceased ancestors, to the specific signification it has at the Sraddha, where offering is made to the father, grandfather, and great-grandfather. * According to Katy. XXVI, 3, 8, he does so whilst spanning the earth north of the Mah4vfra pot. [44] Hh 466 SATAPATHA-BRAHMANA, ‘Thou art Manu’s mare,’ for, having become a mare, she (the earth) indeed carried Manu, and he is her lord, Pragdpati: with that mate, his heart’s delight, he thus supplies and completes him (Pragapati, the Pravargya, and Sacrificer). 26. He then lays pieces of (split) Vikankata wood round (the MahAvira), two pointing to the east’, with (Vag. S. XX XVII, 13), ‘Hail! be thou encompassed by the Maruts!’—the call of ‘hail!’ he places first, and the deity last*; for the call of ‘hail!’ is he who shines yonder, and the Pravargya also is that (sun): it is him he thus gratifies; and hence he places the call of ‘hail!’ first, and the deity last. 27. ‘Be thou encompassed by the Maruts,’ he says; for the Maruts are the (common) people: he thus surrounds the nobility by the people, whence the nobility here is surrounded on both sides by the people. Silently (he lays down) two pointing to the north’, silently (again) two pointing to the east, silently two pointing to the north, silently two pointing to the east. 28. He makes them to amount to thirteen, for there are thirteen months in the year, and the
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.
1god Savitv? anoint thee with honey!’ 14. Now sand has been strewed? on the north side of it: below that he (previously) throws (a plate of) white gold’, with, ‘Protect it from contact with the earth!’ For at that time the gods were afraid lest the Rakshas, the fiends, might injure that (Pravargya) of theirs from below; and that, to wit, gold, being Agni’s seed, it (serves) for repelling the fiends, the Rakshas. But, indeed, the Earth also was afraid of this lest this (Pravargya), when heated and glowing‘, might injure ' Katy. XXVI, 2, 4 refers to the pot as ‘containing ghee (4gyavant),’ which the comm. takes to mean ‘filled with consecrated ghee ;’ whilst Apast. XV, 7, 5 leaves the option between greasing it (afg) and filling it (abhipQr) with ghee. It would doubtless, at all events, be abundantly greased inside. * North of the Garhapatya and the Ahavantya in the salé two mounds (khara) are formed, covered with (or consisting of) sand. The one north of the latter fire is here alluded to. 3 That is, a silver plate weighing a hundred grains, * Though ‘taptak’ and ‘susu#4nah’” are here translated as if they were actually co-ordinate predicates, 1 am not sure whether we should not rather take the passage to mean,—that this glowing one, when heated; or rather, this one when heated so as to be glowing. Cf. XIV, 2,1,18; 3,1, 14, where I prefer to subordinate one of the participles to the other. XIV KANDA, I ADHYAYA, 3 BRAHMANA, 18. 463 her: he thus keeps it separate from her. White it is, for white, as it were!, is this earth. 15. And when the Hotv?z recites this (verse, Rig-v. I, 36, 9), ‘Sit thee down: thou art great...,’ sheaths of reed-grass are kindled on both sides*, and throwing them (on the mound), he puts (the Mah4vtra pot) thereon. When the sacrifice had its head cut off, its life-sap flowed away, and therefrom these plants grew up: with that life-sap he thus supplies and completes it. 16. And as to why they are kindled on both sides: he thereby repels the Rakshas, the fiends, from all the quarters. Whilst this (pot) is being heated, the (Sacrificer’'s) wife covers her head, thinking, ‘ Lest this one, when heated and glowing, should rob me of my eyesight,’ for it indeed becomes heated and glowing. 17. He puts it on with, ‘Flame thou art, glow thou art, heat thou art;’—for the Gharma is he who shines yonder, and he indeed is all that: it is him he thus gratifies, and therefore he says, ‘Flame thou art, glow thou art, heat thou art.’ 18. He (the Sacrificer) then invokes blessings on this (earth) *, for the sacrifice is this (earth): it is thus (whilst being) on her that he invokes blessings, and she fulfils them all for him. 1 T read, ‘ragateva’; cf. the corresponding ‘ hariziva hi dyauA,’ XIV, 1, 3, 29. 5 That is, by dividing the sheaths in the middle lengthwise, and lighting both halves in the Garhapatya fire.
21 T read, ‘ragateva’; cf. the corresponding ‘ hariziva hi dyauA,’ XIV, 1, 3, 29. 5 That is, by dividing the sheaths in the middle lengthwise, and lighting both halves in the Garhapatya fire. * According to KAty. XXVI, 3, 5 he makes a span (of thumb and index)—or spreads his hand with the palm downwards—over the pot whilst muttering the respective formulas; apparently changing the position of the hand according to the point of the compass referred to in the formula. 464 SATAPATHA-BRAHMANA. 19. [V4g.S. XX XVII, 12,]‘ Unmolested thou art in front (in the east),’—for unmolested by the Rakshas, the fiends, indeed, this (earth) is in front;—‘in Agni’s over-lordship,—he thus makes Agni her over-lord for the warding off of the fiends, the Rakshas ;—‘grant thou life unto me!’—he thus secures life for himself, and accordingly he attains the full (term of) life. 20. ‘Possessed of sons towards the south, — in this there is nothing hidden, so to speak ;—‘in Indra’s over-lordship,—he thus makes Indra her over-lord for the warding off of the fiends, the Rakshas ;—‘ grant thou offspring unto me!’— he thus secures offspring and cattle for himself, and accordingly he becomes possessed of sons and of cattle. 21. ‘Well to live on behind (towards the western region), —in this there is nothing hidden, so to speak ;—‘in god Savitrvz’s over-lordship;’ —the god Savitz? he thus makes her over-lord for the warding off of the fiends, the Rakshas ;— ‘grant thou eyesight unto me!'—he thus secures eyesight for himself, and accordingly he becomes possessed of eyesight. 22, ‘A sphere of hearing towards the north,—‘ causing (sacrificial calls) to be heard?,’ is what he thereby means to say;—‘in the creator's over-lordship,—the creator he thus 1 Or, calling for the ‘ sraushaf’; cf. part i, p. 131, note 2. The masculine form of the participle is somewhat peculiar as the term it is meant to explain refers to the earth. It has probably to be understood in the sense of, ‘ where he (viz. the Adhvaryu) calls for the srausha/.’ Mahidhara explains the term ‘4sruti’ by ‘where they, the priests, utter the sacrificial calls,’ i.e. ‘ meet for sacrifice.’ XIV KANDA, I ADHYAYA, 3 BRAHMANA, 25. 465. makes her over-lord for the warding off of the fiends, the Rakshas;—‘grant thou prosperity (increase) of wealth unto me!’—wealth, prosperity, he thus secures for himself, and accordingly he becomes wealthy and prosperous. 23. ‘Disposition above,—‘ disposing! above’ is what he thereby means to say;—‘in Brzhaspati’s over-lordship,—Brzhaspati he thus makes her over-lord for the warding off of the fiends, the Rakshas;—‘grant me vigour!’—vigour he thereby secures to himself, and accordingly he becomes vigorous, strong.
323. ‘Disposition above,—‘ disposing! above’ is what he thereby means to say;—‘in Brzhaspati’s over-lordship,—Brzhaspati he thus makes her over-lord for the warding off of the fiends, the Rakshas;—‘grant me vigour!’—vigour he thereby secures to himself, and accordingly he becomes vigorous, strong. 24. On the right (south) side (of the Mahavira) he (the Sacrificer) then makes amends by (laying down) the hand with the palm upwards, with, ‘Shield me from all evil spirits!’ whereby he means to say, ‘Protect me from all troubles!’ When the sacrifice had its head cut off, its lifesap flowed away, and went to the Fathers, but the Fathers are three in number?: it is with these that he thus supplies and completes it (the Pravargya). 25. Thereupon, whilst touching her (the earth) *, 1 Here the masculine gender can hardly be understood otherwise than in the sense ‘where (Brshaspati, or Brahman) disposes on high.’ Mahidhara takes no notice of this interpretation of the Braéhmana, but explains ‘vidhrsti’ as either ‘one who upholds (dh4rayati) in an especial manner,’ or where ‘the offering spoon, &c., is held upwards (uparishéid dhriyate,— ? who holds it upwards),’ —an explanation which can hardly commend itself. % This specification of the number seems to have no other object but that of limiting the general term of ‘Fathers,’ or deceased ancestors, to the specific signification it has at the Sraddha, where offering is made to the father, grandfather, and great-grandfather. * According to Katy. XXVI, 3, 8, he does so whilst spanning the earth north of the Mah4vfra pot. [44] Hh 466 SATAPATHA-BRAHMANA, ‘Thou art Manu’s mare,’ for, having become a mare, she (the earth) indeed carried Manu, and he is her lord, Pragdpati: with that mate, his heart’s delight, he thus supplies and completes him (Pragapati, the Pravargya, and Sacrificer). 26. He then lays pieces of (split) Vikankata wood round (the MahAvira), two pointing to the east’, with (Vag. S. XX XVII, 13), ‘Hail! be thou encompassed by the Maruts!’—the call of ‘hail!’ he places first, and the deity last*; for the call of ‘hail!’ is he who shines yonder, and the Pravargya also is that (sun): it is him he thus gratifies; and hence he places the call of ‘hail!’ first, and the deity last. 27. ‘Be thou encompassed by the Maruts,’ he says; for the Maruts are the (common) people: he thus surrounds the nobility by the people, whence the nobility here is surrounded on both sides by the people. Silently (he lays down) two pointing to the north’, silently (again) two pointing to the east, silently two pointing to the north, silently two pointing to the east. 28. He makes them to amount to thirteen, for there are thirteen months in the year, and the
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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