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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
125. The Pravargya, indeed, is the Sacrificer, his own self, his offspring (or people) and cattle; for the Sacrificer is everything, and the Pravargya is everything: when it is placed on the fire then it is his own self; when it is burning-hot then it is his offspring; and when it flows over then it is his cattle ;—but, indeed, when the cattle overflow (with milk) all the gods and all beings subsist thereon ; and, verily, the cattle overflow for him who thus knows this, 26. The Pravargya, indeed, is the Agnihotra, for the Agnihotra is everything, and the Pravargya is everything: when it (the Agnihotra milk) is put on the fire then it is the (Gharma) placed thereon ; when it is ladled out then it is the burning-hot (Gharma); and when it is offered then it is the overflowing (Gharma) ;—but, indeed, when the Agnihotra overflows all the gods and all beings subsist thereon; and, verily, the Agnihotra overflows for him who thus knows this. 27. The Pravargya, indeed, is the New and Fullmoon sacrifices ; for the New and Full-moon sacrifices xIv KANDA, 3 ADHYAYA, 2 BRAHMANA, 30. 509 are everything, and the Pravargya is everything: when it (the havis) is put on the fire then it is the (Gharma) placed thereon; when it is standing ready then it is the burning-hot (Gharma); and when it is offered then it is the overflowing (Gharma) ;— but, indeed, when the New and Full-moon sacrifices overflow all the gods and all beings subsist thereon ; and, verily, the New and Full-moon sacrifices overflow for him who thus knows this, 28, The Pravargya, indeed, is the Seasonal sacrifices, for the Seasonal sacrifices are everything, and the Pravargya is everything: when it (the havis) is put on the fire then it is the (Gharma) placed thereon; when it is standing ready then it is the burning-hot (Gharma) ; and when it is offered then it is the overflowing (Gharma) ;—but, indeed, when the Seasonal sacrifices overflow then all the gods and all beings subsist thereon; and, verily, the Seasonal sacrifices overflow for him who thus knows this. 29. The Pravargya, indeed, is the Animal sacrifice, for the Animal sacrifice is everything, and the Pravargya is everything: when it (the meat) is put on the fire then it is the (Gharma) placed thereon ; and when it is standing ready then it is the burninghot (Gharma) ; and when it is offered then it is the overflowing (Gharma) ;—but, indeed, when the animal offering overflows all the gods and all beings subsist thereon; and, verily, the animal offering overflows for him who thus knows this. 30. The Pravargya, indeed, is Soma, for Soma is everything, and the Pravargya is everything : when it is poured out then it is the (Gharma) placed on the fire; when it is drawn (into the 510 SATAPATHA-BRAHMANA.
230. The Pravargya, indeed, is Soma, for Soma is everything, and the Pravargya is everything : when it is poured out then it is the (Gharma) placed on the fire; when it is drawn (into the 510 SATAPATHA-BRAHMANA. cups) then it is the burning-hot (Gharma); and when it is offered then it is the overflowing (Gharma) ;—but, indeed, when Soma overflows all the gods and all beings avail themselves thereof; and, verily, Soma overflows for him who thus knows this; and, verily, no sacrifice whatever is offered without the Pravargya for him who thus knows this. 31. And, verily, whosoever either teaches, or partakes of, this (Pravargya) enters that life, and that light: the observance of the rule thereof is the same as at the creation’. 1 See p. 458, note 1. INDEX TO PARTS III, IV, AND V. 6 (KANDAS V—XIV.) abhigit, Soma-day, Part IV, page 321n. abbiplava-shadaha, III, introd. xxi; V, 148; is the established (regular) shadaha, 149; used by dityas when contending with Abgiras, 152; etymology, 152, 162. abhisheka, III, 68; the ‘ Vasor dhara’ and V&agaprasaviya oblations performed on completed fire-altar are a consecrationceremony superior to the ordinary one, IV, 213 seq.; and including the consecration of both Ragasflya and Vagapeya, 225. abhisheganiya, I11, introd. xxvi; 68 seq.; stotras of, 69. abhivarta-sAman, III, 16. abhri (spade), lies on left side of Ahavantya, 1II, 199; made of bamboo, 199. adabhya-graha, is speech, up-breathing, ear, V, 105; etymology, 105-7. adara, plants, how produced, V, 451; =p(itika, 451; they are fragrant and blaze up in fire, 452. adhrigu, litany, V, 385-6. adhvan, ghee-offering to, in the house of the courier, ITI, 64. Adhvaryu, seated towards east, III, 108; his fee at Dasapeya a golden mirror, 119; their fee a sterile cow for pa#tkabila oblation to Mitra-Varuna, 122; spreads the sacrifice, 142 ; his fee at Sautramant three garments ; the Asvins the Adhvaryus of the gods, IV, 23; sings the
3Adhvaryu, seated towards east, III, 108; his fee at Dasapeya a golden mirror, 119; their fee a sterile cow for pa#tkabila oblation to Mitra-Varuna, 122; spreads the sacrifice, 142 ; his fee at Sautramant three garments ; the Asvins the Adhvaryus of the gods, IV, 23; sings the Saimans over the completed altar, 181 ; in drawing the Somacup he takes Prag4pati’s vital fluid, 282; must pronounce his Yagus indistinctly, 340; is summer whence he is as if scorched, V, 453; how he is to step past the vedi when calling or having called for the sraushat, 57- 8; initiated by Pratiprasthatri for sattra, as the mind, 136; they drink the Asvina cup of Sautramazi, the Asvins being the Adhvaryus of the gods, 245; is scorched, as it were, 503. Aditi, by sixteen syllables gains the shodasa-stoma, III, 40; aru to, 60; is this earth, 60, 378; V, 6, 181,293; the wife of the gods, III, 60; urusarma (of wide shelter), go; Aditi and Diti, 93; prayugam havis (pap), 125 5 reddishwhite cow pregnant with calf her victim at oblation of teams, 125; is speech, 237 ; offers firepan to her sons, the gods, 238 ; gives (dad) everything here, 378; back of Aditi (the earth), 1V, 27; Aditi and Pfshan, connected with trinava-stoma, 69 ; ruler of the Fathers, 74;—(additional) pap at New moon, V, 5, 6; paps at Sautramani, 213 n., 268. Aditya (the sun), even rising burns up plants, III, 78; how created, 148; his union with sky, 149; with him the Adityas placed in sky, 150; is the Agni on the altar, 152, 194; with Paramesbssin connected with sky, a a oy 512 SATAPATHA-BRAHMANA.
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.
125. The Pravargya, indeed, is the Sacrificer, his own self, his offspring (or people) and cattle; for the Sacrificer is everything, and the Pravargya is everything: when it is placed on the fire then it is his own self; when it is burning-hot then it is his offspring; and when it flows over then it is his cattle ;—but, indeed, when the cattle overflow (with milk) all the gods and all beings subsist thereon ; and, verily, the cattle overflow for him who thus knows this, 26. The Pravargya, indeed, is the Agnihotra, for the Agnihotra is everything, and the Pravargya is everything: when it (the Agnihotra milk) is put on the fire then it is the (Gharma) placed thereon ; when it is ladled out then it is the burning-hot (Gharma); and when it is offered then it is the overflowing (Gharma) ;—but, indeed, when the Agnihotra overflows all the gods and all beings subsist thereon; and, verily, the Agnihotra overflows for him who thus knows this. 27. The Pravargya, indeed, is the New and Fullmoon sacrifices ; for the New and Full-moon sacrifices xIv KANDA, 3 ADHYAYA, 2 BRAHMANA, 30. 509 are everything, and the Pravargya is everything: when it (the havis) is put on the fire then it is the (Gharma) placed thereon; when it is standing ready then it is the burning-hot (Gharma); and when it is offered then it is the overflowing (Gharma) ;— but, indeed, when the New and Full-moon sacrifices overflow all the gods and all beings subsist thereon ; and, verily, the New and Full-moon sacrifices overflow for him who thus knows this, 28, The Pravargya, indeed, is the Seasonal sacrifices, for the Seasonal sacrifices are everything, and the Pravargya is everything: when it (the havis) is put on the fire then it is the (Gharma) placed thereon; when it is standing ready then it is the burning-hot (Gharma) ; and when it is offered then it is the overflowing (Gharma) ;—but, indeed, when the Seasonal sacrifices overflow then all the gods and all beings subsist thereon; and, verily, the Seasonal sacrifices overflow for him who thus knows this. 29. The Pravargya, indeed, is the Animal sacrifice, for the Animal sacrifice is everything, and the Pravargya is everything: when it (the meat) is put on the fire then it is the (Gharma) placed thereon ; and when it is standing ready then it is the burninghot (Gharma) ; and when it is offered then it is the overflowing (Gharma) ;—but, indeed, when the animal offering overflows all the gods and all beings subsist thereon; and, verily, the animal offering overflows for him who thus knows this. 30. The Pravargya, indeed, is Soma, for Soma is everything, and the Pravargya is everything : when it is poured out then it is the (Gharma) placed on the fire; when it is drawn (into the 510 SATAPATHA-BRAHMANA.
230. The Pravargya, indeed, is Soma, for Soma is everything, and the Pravargya is everything : when it is poured out then it is the (Gharma) placed on the fire; when it is drawn (into the 510 SATAPATHA-BRAHMANA. cups) then it is the burning-hot (Gharma); and when it is offered then it is the overflowing (Gharma) ;—but, indeed, when Soma overflows all the gods and all beings avail themselves thereof; and, verily, Soma overflows for him who thus knows this; and, verily, no sacrifice whatever is offered without the Pravargya for him who thus knows this. 31. And, verily, whosoever either teaches, or partakes of, this (Pravargya) enters that life, and that light: the observance of the rule thereof is the same as at the creation’. 1 See p. 458, note 1. INDEX TO PARTS III, IV, AND V. 6 (KANDAS V—XIV.) abhigit, Soma-day, Part IV, page 321n. abbiplava-shadaha, III, introd. xxi; V, 148; is the established (regular) shadaha, 149; used by dityas when contending with Abgiras, 152; etymology, 152, 162. abhisheka, III, 68; the ‘ Vasor dhara’ and V&agaprasaviya oblations performed on completed fire-altar are a consecrationceremony superior to the ordinary one, IV, 213 seq.; and including the consecration of both Ragasflya and Vagapeya, 225. abhisheganiya, I11, introd. xxvi; 68 seq.; stotras of, 69. abhivarta-sAman, III, 16. abhri (spade), lies on left side of Ahavantya, 1II, 199; made of bamboo, 199. adabhya-graha, is speech, up-breathing, ear, V, 105; etymology, 105-7. adara, plants, how produced, V, 451; =p(itika, 451; they are fragrant and blaze up in fire, 452. adhrigu, litany, V, 385-6. adhvan, ghee-offering to, in the house of the courier, ITI, 64. Adhvaryu, seated towards east, III, 108; his fee at Dasapeya a golden mirror, 119; their fee a sterile cow for pa#tkabila oblation to Mitra-Varuna, 122; spreads the sacrifice, 142 ; his fee at Sautramant three garments ; the Asvins the Adhvaryus of the gods, IV, 23; sings the
3Adhvaryu, seated towards east, III, 108; his fee at Dasapeya a golden mirror, 119; their fee a sterile cow for pa#tkabila oblation to Mitra-Varuna, 122; spreads the sacrifice, 142 ; his fee at Sautramant three garments ; the Asvins the Adhvaryus of the gods, IV, 23; sings the Saimans over the completed altar, 181 ; in drawing the Somacup he takes Prag4pati’s vital fluid, 282; must pronounce his Yagus indistinctly, 340; is summer whence he is as if scorched, V, 453; how he is to step past the vedi when calling or having called for the sraushat, 57- 8; initiated by Pratiprasthatri for sattra, as the mind, 136; they drink the Asvina cup of Sautramazi, the Asvins being the Adhvaryus of the gods, 245; is scorched, as it were, 503. Aditi, by sixteen syllables gains the shodasa-stoma, III, 40; aru to, 60; is this earth, 60, 378; V, 6, 181,293; the wife of the gods, III, 60; urusarma (of wide shelter), go; Aditi and Diti, 93; prayugam havis (pap), 125 5 reddishwhite cow pregnant with calf her victim at oblation of teams, 125; is speech, 237 ; offers firepan to her sons, the gods, 238 ; gives (dad) everything here, 378; back of Aditi (the earth), 1V, 27; Aditi and Pfshan, connected with trinava-stoma, 69 ; ruler of the Fathers, 74;—(additional) pap at New moon, V, 5, 6; paps at Sautramani, 213 n., 268. Aditya (the sun), even rising burns up plants, III, 78; how created, 148; his union with sky, 149; with him the Adityas placed in sky, 150; is the Agni on the altar, 152, 194; with Paramesbssin connected with sky, a a oy 512 SATAPATHA-BRAHMANA.
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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