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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1When the Vasha¢ is * The Sacrificer’s wife (according to another sikh4) also silently puts one on the G&rhapatya fire. XIV KANDA, 3 ADHYAYA, I BRAHMANA, 34. 503 repeated, he brings the draught, and hands it to the Sacrificer. 31. Having solicited an invitation! (and received an answer from the priests), he drinks of it, with (Vag. S. XX XVIII, 27), ‘May there be in me that great energy,—a great energy, indeed, is he who shines yonder ;—‘in me the fitness, in me the intelligence,—fitness and intelligence he thus secures to himself;—‘the Gharma of triple fires shineth,—for this Gharma of triple fires indeed shines ;—‘ together with the shining light,—for together with the shining light (the sun) it indeed is;—‘together with the fire, the Brahman, —for together with the fire, the Brahman, it indeed is ;—(Vag. S. XX XVIII, 28), ‘The seed of the milk hath been brought,—for this is indeed the seed of the milk that has been brought ;—‘ may we obtain the milking thereof year after year!’—it is a blessing he thereby invokes. They then cleanse themselves at the pit: the significance of this is the same as before. 32. Now, then, as to the sacrificial gifts. The gold plate he gives to the Brahman; for the Brahman is seated, and gold is settled * glory : therefore he gives the gold plate to the Brahman. 33. And that cow which yielded the Gharmamilk he gives to the Adhvaryu; for scorched, as it were, is the Gharma, and the Adhvaryu comes forth (from the sacrificial ground) like something scorched *: therefore he gives it to the Adhvaryu. 34. And that cow which yielded the Sacrificer’s 1 See p. 489, note 2. . * Lit, lying, i.e. not standing or moving. * Cf. XI, 2, 7, 32. 504 SATAPATHA-BRAHMANA. fast-milk he gives to the Hots#; for the Hotz? is the sacrifice, and the Sacrificer also is the sacrifice: therefore he gives it to the Hotzz. 35. And that cow which yielded the fast-milk for the (Sacrificer’s) wife he gives to the chanters, for it is they, the Udgatrzs, that do, as it were, the wife's work on this occasion: therefore he gives it to the chanters. 36. And, verily, whosoever either teaches, or partakes of, this (Pravargya) enters that life, and that light: the observance thereof is the same as at the creation’. Seconp BrAHMANA. ExpraTory CEREMONIES. 1. Now this—to wit, the sacrifice—is the self of all beings, and of all gods: after its successful consummation the Sacrificer prospers in offspring (or, people) and cattle; but he whose Gharma {pot) is shattered is deprived of his offspring and cattle. In that case there is an expiation. 2. He offers an oblation of a full (spoon of ghee) ; for the full means everything: with everything he thus heals whatever has been unsuccessful in the sacrifice. 3. [He offers, with Vag. S. XX XIX, 1,] ‘Hail to the vital airs with their over-lord!’—the over-lord of the vital airs, doubtless, is the mind (soul), for in the mind all the vital airs are established: it is thus by means of the mind that
23. [He offers, with Vag. S. XX XIX, 1,] ‘Hail to the vital airs with their over-lord!’—the over-lord of the vital airs, doubtless, is the mind (soul), for in the mind all the vital airs are established: it is thus by means of the mind that he thereby heals whatever has been unsuccessful in the sacrifice. 1 See p. 458, note 1. XIV KANDA, 3 ADHYAYA, 2 BRAHMANA, I2. 505 4. ‘To the Earth hail!’—the earth, doubtless, is a place of abode for all the gods: it is thus by means of all the deities that he heals whatever has been unsuccessful in the sacrifice. 5. ‘To Agni hail!’—Agni, doubtless, is the self of all the gods: it is thus by means of all the deities that he heals whatever has been unsuccessful in the sacrifice. 6. ‘To the Air hail!’—the air, doubtless, is a place of abode for all the gods: it is thus by means of all the deities that he heals whatever has been unsuccessful in the sacrifice. 7. ‘To Vayu hail!’—Vayu (the wind), doubtless, is the self of all the gods: it is thus by means of all the deities that he heals whatever has been unsuccessful in the sacrifice. 8. ‘To the Sky hail!’—the sky, doubtless, is a place of abode for all the gods: it is thus by means of all the deities that he heals whatever has been unsuccessful in the sacrifice. 9. ‘To Sfrya hail!’—Sdrya (the sun), doubtless, is the self of all the gods: it is thus by means of all the deities that he heals whatever has been unsuccessful in the sacrifice. io. [V4ag. S. XXXIX, 2,] ‘To the Regions hail!’—the regions, doubtless, are a place of abode for all the gods: it is thus by means of all the deities that he heals whatever has been unsuccessful in the sacrifice. 11. ‘To Kandra hail!’—andra (the moon), doubtless, is the self of all the gods: it is thus by means of all the deities that he heals whatever has been unsuccessful in the sacrifice. 12. ‘To the Nakshatras hail!'—the Nak- 506 SATAPATHA-BRAHMANA. shatras (lunar asterisms), doubtless, are a place of abode for all the gods: it is thus by means of all the deities that he heals whatever has been unsuccessful in the sacrifice. 13. ‘To the Waters hail!’—the waters, doubtless, are a place of abode for all the gods: it is thus by means of all the deities that he heals whatever has been unsuccessful in the sacrifice. 14. ‘To Varuma hail!’—Varuma, doubtless, is the self of all the gods: it is thus by means of all the deities that he heals whatever has been unsuccessful in the sacrifice. 15. ‘To the Navel hail! To the Purified one! hail!’—This is undefined, for undefined is Pragapati, and PragApati is the sacrifice: it is thus Pragdpati, the sacrifice, he thereby heals. 16. These are thirteen oblations,—for there are thirteen months in the year, and the year is Pragapati, and Pragdpati is the sacrifice: it is thus Pragapati, the sacrifice, he thereby heals.
316. These are thirteen oblations,—for there are thirteen months in the year, and the year is Pragapati, and Pragdpati is the sacrifice: it is thus Pragapati, the sacrifice, he thereby heals. 17. [V4g. S. XXXIX, 3,] ‘To the Voice hail!’—a mouth he thereby gives to it;—‘to the Breath hail! to the Breath hail!’—two nostrils (a nose) he thereby gives to it;—‘to the Eye hail! to the Eye hail!’—two eyes he thereby gives to it;—‘to the Ear hail! to the Ear hail!’—two ears he thereby gives to it. 18. These are seven oblations,—now seven in number are these vital airs in the head: it is them he thereby gives to it. He offers a last oblation of a full (spoon),—the full means every- 1 Mahidhara takes ‘ pfita’ in the sense of ‘ the purifier (sodhaka)’ and apparently the name of a god (as he does also the Navel (nabhyai devatéyai) ). XIV KANDA, 3 ADHYAYA, 2 BRAHMANA, 23. 507 thing: with everything he thus heals whatever has been unsuccessful in the sacrifice,— 19. With (Vag. S. XXXIX, 4), ‘The mind’s purpose,—by the mind, indeed, everything is gained here: by the mind he thus heals whatever has been unsuccessful in the sacrifice ;— 20. ‘The truth of speech may I freely obtain,—by speech everything is gained here: by speech he thus heals whatever has been unsuccessful in the sacrifice;—‘may the form of cattle, the essence of food, fame, and prosperity accrue unto me, hail!’—a blessing he thereby invokes. 21, Thereupon, having pounded that spare (clay), and mixed it with powdered clay, he makes (a pot) in proper form, and bakes it in proper form for the purpose of the ‘setting out’; and let him perform (the sacrifice) with whichever of the two reserve (pots) may be firm. 22. The Pravargya, indeed, is the year; for the year is everything, and the Pravargya is everything: when it is placed on the fire then it is spring; when it is burning-hot then it is summer; when it is flowing over then it is the rainy season ;—but, indeed, when the rains overflow, all the gods and all beings subsist thereon; and, verily, the rains overflow for him who thus knows this. 23. The Pravargya, indeed, is these worlds, for these worlds are everything, and the Pravargya is everything: when it is placed on the fire then it is this (terrestrial) world; when it is burninghot then it is the air-world; and when it flows over then it is yonder (heavenly) world ;—but, 508. SATAPATHA-BRAHMANA. indeed, when yonder world overflows, all the gods and all beings subsist thereon; and, verily, yonder world overflows for him who thus knows this. 24. The Pravargya, indeed, is those deities— Agni, Vayu, and Aditya; for those deities are everything, and the Pravargya is everything: when it is placed on the fire then it is Agni; when it is burning-hot then it is Vayu (the wind); and when it flows over then it is Aditya (the sun) ;—but, indeed, when yonder sun overflows, all the gods and all beings subsist upon him; and, verily, yonder sun overflows for him who thus knows this.
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.
1When the Vasha¢ is * The Sacrificer’s wife (according to another sikh4) also silently puts one on the G&rhapatya fire. XIV KANDA, 3 ADHYAYA, I BRAHMANA, 34. 503 repeated, he brings the draught, and hands it to the Sacrificer. 31. Having solicited an invitation! (and received an answer from the priests), he drinks of it, with (Vag. S. XX XVIII, 27), ‘May there be in me that great energy,—a great energy, indeed, is he who shines yonder ;—‘in me the fitness, in me the intelligence,—fitness and intelligence he thus secures to himself;—‘the Gharma of triple fires shineth,—for this Gharma of triple fires indeed shines ;—‘ together with the shining light,—for together with the shining light (the sun) it indeed is;—‘together with the fire, the Brahman, —for together with the fire, the Brahman, it indeed is ;—(Vag. S. XX XVIII, 28), ‘The seed of the milk hath been brought,—for this is indeed the seed of the milk that has been brought ;—‘ may we obtain the milking thereof year after year!’—it is a blessing he thereby invokes. They then cleanse themselves at the pit: the significance of this is the same as before. 32. Now, then, as to the sacrificial gifts. The gold plate he gives to the Brahman; for the Brahman is seated, and gold is settled * glory : therefore he gives the gold plate to the Brahman. 33. And that cow which yielded the Gharmamilk he gives to the Adhvaryu; for scorched, as it were, is the Gharma, and the Adhvaryu comes forth (from the sacrificial ground) like something scorched *: therefore he gives it to the Adhvaryu. 34. And that cow which yielded the Sacrificer’s 1 See p. 489, note 2. . * Lit, lying, i.e. not standing or moving. * Cf. XI, 2, 7, 32. 504 SATAPATHA-BRAHMANA. fast-milk he gives to the Hots#; for the Hotz? is the sacrifice, and the Sacrificer also is the sacrifice: therefore he gives it to the Hotzz. 35. And that cow which yielded the fast-milk for the (Sacrificer’s) wife he gives to the chanters, for it is they, the Udgatrzs, that do, as it were, the wife's work on this occasion: therefore he gives it to the chanters. 36. And, verily, whosoever either teaches, or partakes of, this (Pravargya) enters that life, and that light: the observance thereof is the same as at the creation’. Seconp BrAHMANA. ExpraTory CEREMONIES. 1. Now this—to wit, the sacrifice—is the self of all beings, and of all gods: after its successful consummation the Sacrificer prospers in offspring (or, people) and cattle; but he whose Gharma {pot) is shattered is deprived of his offspring and cattle. In that case there is an expiation. 2. He offers an oblation of a full (spoon of ghee) ; for the full means everything: with everything he thus heals whatever has been unsuccessful in the sacrifice. 3. [He offers, with Vag. S. XX XIX, 1,] ‘Hail to the vital airs with their over-lord!’—the over-lord of the vital airs, doubtless, is the mind (soul), for in the mind all the vital airs are established: it is thus by means of the mind that
23. [He offers, with Vag. S. XX XIX, 1,] ‘Hail to the vital airs with their over-lord!’—the over-lord of the vital airs, doubtless, is the mind (soul), for in the mind all the vital airs are established: it is thus by means of the mind that he thereby heals whatever has been unsuccessful in the sacrifice. 1 See p. 458, note 1. XIV KANDA, 3 ADHYAYA, 2 BRAHMANA, I2. 505 4. ‘To the Earth hail!’—the earth, doubtless, is a place of abode for all the gods: it is thus by means of all the deities that he heals whatever has been unsuccessful in the sacrifice. 5. ‘To Agni hail!’—Agni, doubtless, is the self of all the gods: it is thus by means of all the deities that he heals whatever has been unsuccessful in the sacrifice. 6. ‘To the Air hail!’—the air, doubtless, is a place of abode for all the gods: it is thus by means of all the deities that he heals whatever has been unsuccessful in the sacrifice. 7. ‘To Vayu hail!’—Vayu (the wind), doubtless, is the self of all the gods: it is thus by means of all the deities that he heals whatever has been unsuccessful in the sacrifice. 8. ‘To the Sky hail!’—the sky, doubtless, is a place of abode for all the gods: it is thus by means of all the deities that he heals whatever has been unsuccessful in the sacrifice. 9. ‘To Sfrya hail!’—Sdrya (the sun), doubtless, is the self of all the gods: it is thus by means of all the deities that he heals whatever has been unsuccessful in the sacrifice. io. [V4ag. S. XXXIX, 2,] ‘To the Regions hail!’—the regions, doubtless, are a place of abode for all the gods: it is thus by means of all the deities that he heals whatever has been unsuccessful in the sacrifice. 11. ‘To Kandra hail!’—andra (the moon), doubtless, is the self of all the gods: it is thus by means of all the deities that he heals whatever has been unsuccessful in the sacrifice. 12. ‘To the Nakshatras hail!'—the Nak- 506 SATAPATHA-BRAHMANA. shatras (lunar asterisms), doubtless, are a place of abode for all the gods: it is thus by means of all the deities that he heals whatever has been unsuccessful in the sacrifice. 13. ‘To the Waters hail!’—the waters, doubtless, are a place of abode for all the gods: it is thus by means of all the deities that he heals whatever has been unsuccessful in the sacrifice. 14. ‘To Varuma hail!’—Varuma, doubtless, is the self of all the gods: it is thus by means of all the deities that he heals whatever has been unsuccessful in the sacrifice. 15. ‘To the Navel hail! To the Purified one! hail!’—This is undefined, for undefined is Pragapati, and PragApati is the sacrifice: it is thus Pragdpati, the sacrifice, he thereby heals. 16. These are thirteen oblations,—for there are thirteen months in the year, and the year is Pragapati, and Pragdpati is the sacrifice: it is thus Pragapati, the sacrifice, he thereby heals.
316. These are thirteen oblations,—for there are thirteen months in the year, and the year is Pragapati, and Pragdpati is the sacrifice: it is thus Pragapati, the sacrifice, he thereby heals. 17. [V4g. S. XXXIX, 3,] ‘To the Voice hail!’—a mouth he thereby gives to it;—‘to the Breath hail! to the Breath hail!’—two nostrils (a nose) he thereby gives to it;—‘to the Eye hail! to the Eye hail!’—two eyes he thereby gives to it;—‘to the Ear hail! to the Ear hail!’—two ears he thereby gives to it. 18. These are seven oblations,—now seven in number are these vital airs in the head: it is them he thereby gives to it. He offers a last oblation of a full (spoon),—the full means every- 1 Mahidhara takes ‘ pfita’ in the sense of ‘ the purifier (sodhaka)’ and apparently the name of a god (as he does also the Navel (nabhyai devatéyai) ). XIV KANDA, 3 ADHYAYA, 2 BRAHMANA, 23. 507 thing: with everything he thus heals whatever has been unsuccessful in the sacrifice,— 19. With (Vag. S. XXXIX, 4), ‘The mind’s purpose,—by the mind, indeed, everything is gained here: by the mind he thus heals whatever has been unsuccessful in the sacrifice ;— 20. ‘The truth of speech may I freely obtain,—by speech everything is gained here: by speech he thus heals whatever has been unsuccessful in the sacrifice;—‘may the form of cattle, the essence of food, fame, and prosperity accrue unto me, hail!’—a blessing he thereby invokes. 21, Thereupon, having pounded that spare (clay), and mixed it with powdered clay, he makes (a pot) in proper form, and bakes it in proper form for the purpose of the ‘setting out’; and let him perform (the sacrifice) with whichever of the two reserve (pots) may be firm. 22. The Pravargya, indeed, is the year; for the year is everything, and the Pravargya is everything: when it is placed on the fire then it is spring; when it is burning-hot then it is summer; when it is flowing over then it is the rainy season ;—but, indeed, when the rains overflow, all the gods and all beings subsist thereon; and, verily, the rains overflow for him who thus knows this. 23. The Pravargya, indeed, is these worlds, for these worlds are everything, and the Pravargya is everything: when it is placed on the fire then it is this (terrestrial) world; when it is burninghot then it is the air-world; and when it flows over then it is yonder (heavenly) world ;—but, 508. SATAPATHA-BRAHMANA. indeed, when yonder world overflows, all the gods and all beings subsist thereon; and, verily, yonder world overflows for him who thus knows this. 24. The Pravargya, indeed, is those deities— Agni, Vayu, and Aditya; for those deities are everything, and the Pravargya is everything: when it is placed on the fire then it is Agni; when it is burning-hot then it is Vayu (the wind); and when it flows over then it is Aditya (the sun) ;—but, indeed, when yonder sun overflows, all the gods and all beings subsist upon him; and, verily, yonder sun overflows for him who thus knows this.
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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