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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1gods, offer to one another, III, 1; are thirty-three (or four), 9, 79: V, 258; slay Vritra, IIT, 48; smite the Rakshas and gain universal conquest, 49; sweep away the Rakshas, 52; obtained possession of man by trishamyukta, 54; love the mystic mysterious), 144 seq.; created m (Pragapati’s) upper vital airs, 150; saw second layer of altar, 189, 190; were produced from out of these worlds, 239; are threefold, 239; wives of gods placed fire-pan in lap of the earth, 242; wives of gods are the plants, 242 ; gods make food of whoever hates them and give it to Agni, 259; Ahavaniya is the world of the gods, 3443 their life is longer than man’s, 344; one must do as the gods did, 357; become the truth, 363; have their birthplace in the east (the Ahavaniya), 389; order: Agni (and Diksha), Indra and Vishau, gods generally and creator, Mitra and Varura, Vasus and Rudras, Adityas and Maruts, Aditi and Pfishan, Savitri and Brihaspati, Yavas and Ayavas, Ribhus and Visve Devaé, IV, 67-69; gods generally (manviewers) connected with the creator (Dh&tri) and the Vi, 68; become complete through offspring (or subjects) and mates, seat themselves on the firmament, in heaven, 108; entered heaven from below, 109; draw together round Indra, 1273 are just as many now as there were of old, 128; Agni, Vayu, Aditya, the hearts of the gods, 162; gods holding to truth, and Asuras to untruth, 2573; created from the breath (praza), 289; seven worlds of the gods, 277; (the three worlds and four quarters), 3143 are of joyful soul, 339: the true knowledge belongs to them alone, and he who knows it is not a man, but ene of the gods, 339; were first mortal, and only after gaining the year, INDEX TO PARTS III, IV, AND V. 537 became immortal, V, 5 ; created from Prag4pati’s breath of the mouth, 13; the tales of their fights with the Asuras not true, 14; created by the Brahman, and placed in the three worlds and those above them, 27; were mortal, and only on being possessed of the Brahman, became immortal, 28 ; daily offering to them with svaha, 96; contend with the Asuras for Pragpati, the sacrifice, 105; number of gods (8 Vasus, rr Rudras, 12 Adityas, Indra, Pragapati), 115 seq.; the one god, Praza, 117; the world of the gods in the north, 225; the path of the Fathers, and that of the gods, by one of which all living creatures have to pass, 237, 238; ‘all the gods’ enumerated as ten, 280, 281; are of three orders, 291 ; did not know the way to heaven, 320; Dharma Indra their king, the S&man their Veda, 370; reside on earth, in the air, the heavens, the regions, the nakshatras, the waters, 505, 506; Agni, Vayu, Sfrya, Kandra, Varuna are the Self of the gods, 505, 506. gold, is immortal life, III, 35, 84,
2gold, is immortal life, III, 35, 84, 93, 265; IV, 343; V, 2393; gold threads woven in strainers, HII, 84; its uses, 1413; produced from ore, (147), 1583 is immortal, 203; is light, 366; IV, 343; V, 203, 303; immortality, V, 147, 203; is Agni’s seed, 187; a piece of it tied to darbha plant and taken westward (as the sun), 195; originates from Indra’s seed, 215; a piece of it used for purifying the sura at Sautramani, 220, 235, 236; sacrificers and priests cleanse themselves by means of piece of gold held over 4atvala, 239 a originates from seed of immolated horse (Prag4pati), 275 ; (satam&na) niece Se 3 fee with brahmaudana at beginning of Asvamedha, 275; by means of the golden light Sacrificer goes to heaven, 303; is a form of the Kshatra, 303; is fire, light, immortality, 348 ; as dakshina, 356, 358; gold stools and cushions, 360, 361; slab of gold as seat, 361; repels the Rakshas (as Agni’s seed), 467; dissolves (melts), 493; is lying settled) glory, 503. gold brick, III, 155, 166. gold chips, thrust into (the organs of) the victims’ heads, III, 402-404; fire-altar bestrewed with 5 and 300, IV, 146 seq.; make Agni thousand-eyed, 201; some thrown into ghee for oblation on (svayamatrinna of) completed altar, 182; these chips complete making Prag4pati’s body immortal, 291, 294; seven inserted in the seven openings of vital airs of dead body before being burnt, V, 203. gold coin (nishka) worn as prize, V, (51), 53golden egg, produced from the pri- mordial waters, V, 12; floated about for a year, as the only resting-place, 12. gold man (purusha), laid on gold plate in first layer, III, 366; is Pragapati-Agni, 366; the Sacrificer, 368, 382 ; when laid down, one must not walk in front of him, 369; two offeringspoons his arms, 373; covered and viewed by Sacrificer whom he represents, 375, 376; is the Sacrificer’s divine body, 382; his body co-extensive with altar, IV, 18, 146; gold man and gold plate are Agni and Indra, 342; is the man in the sun, and both are the man in the right eye, 368; is the foundation of the Yagus, as one of the only three bricks of which the altar consists, 374. gold plate, III, 35; trodden upon by consecrated king, 92; with 100 holes, 93; (gold piece) on gaming - ground offered upon, 112; hung round Agniéit’s neck, 265; is the truth and Aditya, 265; with twenty-one knobs, the sun’s rays, 265; means vital 538 SATAPATHA-BRAHMANA.
3gold plate, III, 35; trodden upon by consecrated king, 92; with 100 holes, 93; (gold piece) on gaming - ground offered upon, 112; hung round Agniéit’s neck, 265; is the truth and Aditya, 265; with twenty-one knobs, the sun’s rays, 265; means vital 538 SATAPATHA-BRAHMANA. energy and vigour, 266; sewn up in antelope skin, 266; worn over navel, 267; is Praga ti’s vigour which went out of him and became the sun, 212, 213; put down on lotus-leaf in centre of altar-site under first layer, 364; IV, 146; gold plate and gold man are Indra and Agni, 342; gold plate is the orb of the sun, and both are the white of the eye, 367, 368; is the foundation of the Rik, as one of the only three bricks of which the altar consists, 374; gold and silver plates beneath feet of Sacrificer whilst consecrated at Sautramaai, V, 251; the two there represent lightning and hail, 251; placed on top of Pravargya pot, 467; given to Brahman priest, 503; cf. nishka. gomriga, one of the three chief victims at Asvamedha, V, 298, 338. Goshtoma, form of Agnishtoma, IV, 287. Gotama RahOgana, originator of Mitravinda sacrifice, V, 66. Gotama’s Stoma (Katushtoma), Vv, 375. go-vikartana, huntsman (?), one of the king’s ratnani, III, 63. govinata, form of Asvamedha, V, 400, 401, graha (cup of Soma), after their drawing chanting of stotra and recitation of sastra, 1V, 133 is the draught of Prag4pati’s vital fluid, 282. graha oblations of ghee relating to Soma cups and implements, forming part of the Vasordh&ra, IV, 216, grain, are a form of day and night, V, 296; parched grain, a form of the Nakshatras, 296. Gramant (headman), one of the ratninad, III, 60; is a vaisya, 61; II, Gravastut priest, is made the Hotri, V, 137. grave, See burial-place. great region. See upper region. Grshapati, III, 158; V, 1313 ini- tiated first (being the earth), 135. grivab. See neck. groats, parched, are a form of the gods, V, 296. guda praaa, intestinal vital air, IV, 17. guest-offering, III, 355. guhfi. See spoon. Gumbaka (Varuna), V, 340, 343. Gyotishtoma, form of Agnis' IV, 287. hail, a terrible form of rain, V, 251. hair, of lion, wolf, tiger thrown on flesh-portions. of Sautramani, III, 1323 ditto in cups of Sura, V, 418; these are a form of Rudra, 229; purisha formulas are Agni’s hair, IV, 20; hair and form, 295; how the hair grows and gets grey, V, 52, 55; comes off when wetted, 313. hair-pit,— from Pragapati’s hair-pits the stars originate, I1V, 361; as many as there are twinklings of the eye, V, 169. Hairanyanabha. ‘See Para. HAlingava, a teacher, his view of the nature of Agni, IV, 363. hand, laid down, palm upwards, for protection, V, 465. haras,—haras, soéis, ardis (heat, fire, flame) of Agni, IV, 182. hare, in the moon, V, 10; leaps in bounds, 390. haridru (deodar tree), | not to stand near a grave, V, 4 Harissandra, father of Rohita, 11,95. havirdhana, associated with Gayatri,
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.
1gods, offer to one another, III, 1; are thirty-three (or four), 9, 79: V, 258; slay Vritra, IIT, 48; smite the Rakshas and gain universal conquest, 49; sweep away the Rakshas, 52; obtained possession of man by trishamyukta, 54; love the mystic mysterious), 144 seq.; created m (Pragapati’s) upper vital airs, 150; saw second layer of altar, 189, 190; were produced from out of these worlds, 239; are threefold, 239; wives of gods placed fire-pan in lap of the earth, 242; wives of gods are the plants, 242 ; gods make food of whoever hates them and give it to Agni, 259; Ahavaniya is the world of the gods, 3443 their life is longer than man’s, 344; one must do as the gods did, 357; become the truth, 363; have their birthplace in the east (the Ahavaniya), 389; order: Agni (and Diksha), Indra and Vishau, gods generally and creator, Mitra and Varura, Vasus and Rudras, Adityas and Maruts, Aditi and Pfishan, Savitri and Brihaspati, Yavas and Ayavas, Ribhus and Visve Devaé, IV, 67-69; gods generally (manviewers) connected with the creator (Dh&tri) and the Vi, 68; become complete through offspring (or subjects) and mates, seat themselves on the firmament, in heaven, 108; entered heaven from below, 109; draw together round Indra, 1273 are just as many now as there were of old, 128; Agni, Vayu, Aditya, the hearts of the gods, 162; gods holding to truth, and Asuras to untruth, 2573; created from the breath (praza), 289; seven worlds of the gods, 277; (the three worlds and four quarters), 3143 are of joyful soul, 339: the true knowledge belongs to them alone, and he who knows it is not a man, but ene of the gods, 339; were first mortal, and only after gaining the year, INDEX TO PARTS III, IV, AND V. 537 became immortal, V, 5 ; created from Prag4pati’s breath of the mouth, 13; the tales of their fights with the Asuras not true, 14; created by the Brahman, and placed in the three worlds and those above them, 27; were mortal, and only on being possessed of the Brahman, became immortal, 28 ; daily offering to them with svaha, 96; contend with the Asuras for Pragpati, the sacrifice, 105; number of gods (8 Vasus, rr Rudras, 12 Adityas, Indra, Pragapati), 115 seq.; the one god, Praza, 117; the world of the gods in the north, 225; the path of the Fathers, and that of the gods, by one of which all living creatures have to pass, 237, 238; ‘all the gods’ enumerated as ten, 280, 281; are of three orders, 291 ; did not know the way to heaven, 320; Dharma Indra their king, the S&man their Veda, 370; reside on earth, in the air, the heavens, the regions, the nakshatras, the waters, 505, 506; Agni, Vayu, Sfrya, Kandra, Varuna are the Self of the gods, 505, 506. gold, is immortal life, III, 35, 84,
2gold, is immortal life, III, 35, 84, 93, 265; IV, 343; V, 2393; gold threads woven in strainers, HII, 84; its uses, 1413; produced from ore, (147), 1583 is immortal, 203; is light, 366; IV, 343; V, 203, 303; immortality, V, 147, 203; is Agni’s seed, 187; a piece of it tied to darbha plant and taken westward (as the sun), 195; originates from Indra’s seed, 215; a piece of it used for purifying the sura at Sautramani, 220, 235, 236; sacrificers and priests cleanse themselves by means of piece of gold held over 4atvala, 239 a originates from seed of immolated horse (Prag4pati), 275 ; (satam&na) niece Se 3 fee with brahmaudana at beginning of Asvamedha, 275; by means of the golden light Sacrificer goes to heaven, 303; is a form of the Kshatra, 303; is fire, light, immortality, 348 ; as dakshina, 356, 358; gold stools and cushions, 360, 361; slab of gold as seat, 361; repels the Rakshas (as Agni’s seed), 467; dissolves (melts), 493; is lying settled) glory, 503. gold brick, III, 155, 166. gold chips, thrust into (the organs of) the victims’ heads, III, 402-404; fire-altar bestrewed with 5 and 300, IV, 146 seq.; make Agni thousand-eyed, 201; some thrown into ghee for oblation on (svayamatrinna of) completed altar, 182; these chips complete making Prag4pati’s body immortal, 291, 294; seven inserted in the seven openings of vital airs of dead body before being burnt, V, 203. gold coin (nishka) worn as prize, V, (51), 53golden egg, produced from the pri- mordial waters, V, 12; floated about for a year, as the only resting-place, 12. gold man (purusha), laid on gold plate in first layer, III, 366; is Pragapati-Agni, 366; the Sacrificer, 368, 382 ; when laid down, one must not walk in front of him, 369; two offeringspoons his arms, 373; covered and viewed by Sacrificer whom he represents, 375, 376; is the Sacrificer’s divine body, 382; his body co-extensive with altar, IV, 18, 146; gold man and gold plate are Agni and Indra, 342; is the man in the sun, and both are the man in the right eye, 368; is the foundation of the Yagus, as one of the only three bricks of which the altar consists, 374. gold plate, III, 35; trodden upon by consecrated king, 92; with 100 holes, 93; (gold piece) on gaming - ground offered upon, 112; hung round Agniéit’s neck, 265; is the truth and Aditya, 265; with twenty-one knobs, the sun’s rays, 265; means vital 538 SATAPATHA-BRAHMANA.
3gold plate, III, 35; trodden upon by consecrated king, 92; with 100 holes, 93; (gold piece) on gaming - ground offered upon, 112; hung round Agniéit’s neck, 265; is the truth and Aditya, 265; with twenty-one knobs, the sun’s rays, 265; means vital 538 SATAPATHA-BRAHMANA. energy and vigour, 266; sewn up in antelope skin, 266; worn over navel, 267; is Praga ti’s vigour which went out of him and became the sun, 212, 213; put down on lotus-leaf in centre of altar-site under first layer, 364; IV, 146; gold plate and gold man are Indra and Agni, 342; gold plate is the orb of the sun, and both are the white of the eye, 367, 368; is the foundation of the Rik, as one of the only three bricks of which the altar consists, 374; gold and silver plates beneath feet of Sacrificer whilst consecrated at Sautramaai, V, 251; the two there represent lightning and hail, 251; placed on top of Pravargya pot, 467; given to Brahman priest, 503; cf. nishka. gomriga, one of the three chief victims at Asvamedha, V, 298, 338. Goshtoma, form of Agnishtoma, IV, 287. Gotama RahOgana, originator of Mitravinda sacrifice, V, 66. Gotama’s Stoma (Katushtoma), Vv, 375. go-vikartana, huntsman (?), one of the king’s ratnani, III, 63. govinata, form of Asvamedha, V, 400, 401, graha (cup of Soma), after their drawing chanting of stotra and recitation of sastra, 1V, 133 is the draught of Prag4pati’s vital fluid, 282. graha oblations of ghee relating to Soma cups and implements, forming part of the Vasordh&ra, IV, 216, grain, are a form of day and night, V, 296; parched grain, a form of the Nakshatras, 296. Gramant (headman), one of the ratninad, III, 60; is a vaisya, 61; II, Gravastut priest, is made the Hotri, V, 137. grave, See burial-place. great region. See upper region. Grshapati, III, 158; V, 1313 ini- tiated first (being the earth), 135. grivab. See neck. groats, parched, are a form of the gods, V, 296. guda praaa, intestinal vital air, IV, 17. guest-offering, III, 355. guhfi. See spoon. Gumbaka (Varuna), V, 340, 343. Gyotishtoma, form of Agnis' IV, 287. hail, a terrible form of rain, V, 251. hair, of lion, wolf, tiger thrown on flesh-portions. of Sautramani, III, 1323 ditto in cups of Sura, V, 418; these are a form of Rudra, 229; purisha formulas are Agni’s hair, IV, 20; hair and form, 295; how the hair grows and gets grey, V, 52, 55; comes off when wetted, 313. hair-pit,— from Pragapati’s hair-pits the stars originate, I1V, 361; as many as there are twinklings of the eye, V, 169. Hairanyanabha. ‘See Para. HAlingava, a teacher, his view of the nature of Agni, IV, 363. hand, laid down, palm upwards, for protection, V, 465. haras,—haras, soéis, ardis (heat, fire, flame) of Agni, IV, 182. hare, in the moon, V, 10; leaps in bounds, 390. haridru (deodar tree), | not to stand near a grave, V, 4 Harissandra, father of Rohita, 11,95. havirdhana, associated with Gayatri,
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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