1 'Pratima' is perhaps taken here by the dogmatic expositor in the sense of ' likeness, counterpart ; ' in which case one would have to translate, 'the counterpart of a thousand, the all-shaped one/
406 SATAPATHA-BRAHMAiVA.
20. Then on the left side (he puts the head of) the
ram, with (Va£\ S. XIII, 44), 'The defender of
Tvash/rz, the navel of Varu/za/ for the ewe is
sacred both to Varu^a and to Tvash/rz; — 'the ewe
born from the highest sphere ;' the highest
sphere doubtless is the ear, and the ear is the regions,
— (thus4) the highest sphere is the regions; — 'the
mighty, thousandfold artifice of the Asura/
that is, the great, thousandfold artifice of the
Asura5; — 'O Agni, harm it not in the highest
1 See VI, 4, 3, 10.
2 Or, 'they attend upon him (Agni, the firaraltar) who tends towards the front (east);' inasmuch as the altar is built in the shape of a bird flying eastwards.
3 Or, harm not the cow, the wide-ruling (or wide-shining) Aditi !
4 After the two premises (with ' vai ') the inference seems here to be introduced without any particle. Similarly in paragraph 24 ; while in paragraph 19 the particle 'u' is used to perform that office. Cf. however VII, 4, 2, 1, where a third parallel clause (which logically might have been the inference) is introduced by ' u vai.'
5 Saya^a refers to the legend in Taitt. S. II, 1, 2, 2, here alluded to : — Svarbhanu, the Asura, struck the sun with darkness. The gods sought an expiation for that (darkness): the first darkness of his which they dispelled became a black ewe, the second a red one, the third a white one ; and what they cut off from the surface of the bone (?) that became a barren sheep, &c.
VII KANDA, 5 ADHYAYA, 2 BRAHMAiVA, 24. 407
region !' the highest region are these worlds : thus, do not harm him (the ram) in these worlds !
21. Then on the right side (he puts the head of)
the he-goat, with (Va^. S. XIII, 45), 'The Agni who
was born from Agni,' for that Agni was indeed
born from Agni x ; — ' from the pain of the earth or
also of the sky ; ' for what was born from the pain
(or heat) of Pra^apati, that was born from the pain
of the sky and the earth ; — 'whereby Visvakarman
begat living beings/ — the he-goat (or, the unborn
one) is Va^ (Speech) 2, and from Va/£ Visvakarman 3
begat living beings ; — 'him, O Agni, may thy wrath
spare!' as the text, so the meaning.
22. These are the victims ; separately he puts
them down, separately he ' settles ' them, and sepa-
rately he pronounces the Sudadohas on them ; for
separate from one another are those animals.
23. He then offers on the human head, — sacrifice
is offering : he thus makes man the one among
animals fit to sacrifice ; whence man alone among
animals performs sacrifice.
24. And, again, why he offers thereon : — he
thereby lays vigour into the head. He offers with
ghee, — ghee is a thunderbolt, and the thunderbolt
means vigour : he thus lays vigour into it. With
' Hair (he offers), — the ' Hail' (svah&k&ra, m.) is a
male, and the male means vigour : he thus lays
vigour into it. With a trish/ubh verse (he offers) ; —
the TrishAibh is a thunderbolt, and the thunderbolt
1 Viz. inasmuch as the fire to be ultimately deposited on the fire- altar was taken from the original (hall-door) fire.
2 See VI, 1, i, 9.
3 That is, Pra^pati, the lord of procreation ; see VI, 1, 2, 6 seq.
408 SATAPATHA-BRAHMAiVA.
means vigour ; the Trish/ubh is vigour : with vigour he thus lays vigour into it.
25. Having run through 1 the (first) half- verse, he
pronounces the Svaha ; — the rik (verse) is a bone :
having cleft asunder that skull-bone which is here
inside the head, he there lays vigour into it.
26. Having then run through the (second) half-
verse, he pronounces the Svaha, — having joined
together that skull-bone which is here on the top of
the head, he there lays vigour into it.
27. [Va£\ S. XIII, 46; RiV S. I, 115, 1] 'The
brilliant front of the gods hath risen/ for that
man is yonder sun, and he indeed rises as the bril-
liant front (face) of the gods; — 'the eye of Mitra,
Varu/za, and Agni/ for that (sun) is the eye of
both gods and men; — 'he hath filled heaven,
and earth, and the air/ for when he rises he in-
deed fills these worlds; — 'Stirya, the soul of the
movable and immovable ;' for that (sun) is indeed
the soul of everything here that moves and stands.
28. He then stands by (the heads, revering them)
with the Utsargas 2. For at that time when Pra^a-
pati wanted to slaughter the victims, they, being
about to be slaughtered, were distressed (or pained) ;
and by these Utsargas he drove out their distress3,
their evil. In like manner does this one, by these
Utsargas, now drive out their distress, their evil.
29. Now some remove the distress of whichever
(head of a) victim they put down, thinking lest they
might put distress, evil, thereon ; but it is they that
1 That is, having rapidly muttered it.
2 That is, (means of) deliverance or removal, a term applied to the next five mantras.
3 Lit. their burning heat (suk); cf. par. 32 seq.
Vii Kanda, 5 Adhyaya, 2 Brahma2va, 32. 409
put distress, evil, thereon ; for the distress they re-
move from the preceding one, they put on (the altar)
with the succeeding one.
30. And some revere (the heads) whilst moving
round them, thinking, ' we remove distress up-
wards ; ' but these indeed follow the distress, the
evil, upwards ; for upwards he (the Sacrificer) goes
by this performance 1, and upwards they remove the
distress.
31. Let him remove it outside the fire (-altar); that
fire (-altar) being these worlds, he thus puts distress
outside these worlds ; — outside the Vedi ; the Vedi
being this earth, he thus puts distress outside this
earth ; — (he does so) standing with his face towards
the north ; for in that region those animals are, and
he thus puts distress into them in the region in
which they are.
32. He first removes that of the man — for him he
puts down first — with (Va£\ S. XIII, 47), 'Harm
not this two-footed animal !' the two-footed
animal doubtless is the same as man : thus, ' do not
harm that one!' — '(thou) the thousand-eyed,
being built for pith;' — the thousand-eyed he
(Agni) is on account of the chips of gold ; ' for
pith,' that is, 'for food/ — 'Graciously accept thou,
O Agni, the sham-man, the victim, as pith ! ' a
sham-man is a kim-purusha (mock-man) 2 : thus,
' accept graciously the kim-purusha, O Agni ! ' —
* Building up therewith thy forms, get thee
settled!' the form is the self: thus, 'Building up
1 The Sacrificer builds the fire-altar with a view to his securing for himself a place in heaven.
2 It is doubtful what is meant here by this term, unless it be a monkey, or a counterfeit human head; cf. p. 197, note 4.
4 1 0 SATAPATHA-BRAHM AiVA.
therewith, perfect thyself1!' — 'Let thy burning
heat reach the sham-man! let thy burning
heat reach him whom we hate ! ' he thereby lays
burning heat into the sham-man, and into him whom
he hates.
33. Then that of the horse, with (Va£\ S. XIII,
48), 'Harm not this one-hoofed animal!' the
one-hoofed animal doubtless is the same as the
horse: thus, do not harm that one! — 'the racer
neighing among the racers;' for neighing in-
deed he is, and a racer among racers ; — * The wild
fallow (beast) do I assign unto thee,' he thereby
assigns to him the wild fallow (beast)2 ; — ' building
up therewith thy forms, get thee settled!' that
is, 'building up therewith, perfect thyself!' — 'Let
thy burning heat reach the fallow beast! let
thy burning heat reach him whom we hate!'
he thereby lays burning heat into the fallow beast,
and into him whom he hates.
34. Then that of the bull, with (Va^. S. XIII, 49),
'This thousandfold, hundred-streamed well — ,'
for a thousandfold, hundred-streamed well he, the
bull (cow), indeed is; — 'extended in the middle
of the flood/ the flood doubtless are these worlds :
thus, subsisted upon in these worlds; — 'the in-
exhaustible, milking ghee for man,' — for ghee
this inexhaustible (cow) indeed milks for man ; —
1 This paraphrase does not make it clear how the author
construes and interprets this part of the formula; especially in
what sense he takes ' nishida.'
2 Thus Mahidhara (gauravaiTzaw mrz'gam). In the St. Peters- burg dictionary ' gaura' is taken here in the sense' of 'buffalo, bos gavaeus/ The parallelism in the next two formulas might indeed seem to point to that meaning.
VII KAATDA, 5 ADHYAYA, 2 BRAHMAArA, 36. 4II
'harm not, O Agni, in the highest region!' the
highest region doubtless are these worlds : thus, do
not harm it in these worlds ! — 'The wild buffalo
do I assign unto thee/ he thereby assigns to him
the wild buffalo (gavaya) ; — 'building up there-
with thy forms, get thee settled ! ' that is, 'build-
ing up therewith, perfect thyself!' — ' Let thy burn-
ing heat reach the buffalo! let thy burning
heat reach him whom we hate ! ' he thereby lays
burning heat into the buffalo, and into him whom he
hates.
35. Then that of the sheep, with (Va£\ S. XIII,
50), 'This woollen — / that is, 'this woolly/ —
'navel of Varu/za/ for the sheep is sacred to
Varu;za; — 'the skin of animals, two-footed and
four-footed/ for that (sheep) indeed is the skin of
both kinds of animals1, two-footed and four-footed ; —
' the first birth-place of Tvash^rz's creatures/
for Tvash/rz indeed fashioned this as the first form ;
— 'harm not, O Agni, in the highest region!'
the highest region is these worlds : thus, ' do not
harm him in these worlds!' — 'The wild buffalo
do I assign unto thee/ he thereby assigns the wild
buffalo (ushfra) to him; — 'building up therewith
thy forms, get thee settled ! ' that is, ' building up
therewith, perfect thyself!' — 'Let thy burning
heat reach the buffalo! let thy burning heat
reach him whom we hate!' he thereby lays
burning heat into the buffalo, and into him whom
he hates.
36. Then that of the he-goat, with (Va^. S. XIII,
51), 'Verily, the he-goat was produced from
Agni's heat;' — that which was produced from
1 Viz. inasmuch as its wool serves as a cover for man and beast.
4 1 2 iSATAPATHA-BRAHMAA^A.
Pra^apati's heat, was indeed produced from Agni's
heat; — 'he saw the progenitor at first/ the pro-
genitor doubtless is Pra^apati : thus, * he saw Pra^a-
pati at first;' — 'thereby the gods at first (agre)
went to the godhead;' the he-goat1 doubtless is
speech, and from speech the gods doubtless first
went to the godhead, to the summit (agram) ; —
'thereby they went to the height, the wise;'
the height doubtless is the heavenly world : thus,
' thereby they went to the heavenly world, the wise ; '
— 'The wild sarabha do I assign unto thee/ —
he thereby assigns the wild sarabha 2 to him ; —
'building up therewith thy forms, get thee
settled T that is, 'building up therewith, perfect
thyself!' — 'Let thy burning heat reach the
.rarabha! let thy burning heat reach him
whom we hate!' he thereby lays burning heat
into the sarabha, and into him whom he hates.
37. As to this they say, — The pain (heat), the
evil of these animals, which Pra^apati drove out,
became these five animals ; they, with their pith
(sacrificial essence) gone out of them, are pithless,
unfit for sacrifice ; a Brahma^a should not eat of
them : he consigns them to that region ; whence
Par^anya does not rain in that region where these
are.
38. He returns (to the offering-fire) and stands
thereby worshipping it ; — for when he goes outside
the Vedi, whilst Agni (the fire-altar) is only half
built up, he does what is improper ; he now makes
amends to him to prevent his doing injury. With
1 ' A^a,' he-goat, is here again taken in the sense of ' a-g-a/ unborn. As to the gods having sprung from Va£, see VI, 1, 2, 6 seq.
2 A fabulous animal with eight legs.