Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Now when he approaches the Ahavantya, he prays for cattle: he therefore approaches it with metres great and small, since cattle are of great and small size. And when he approaches the GArha- 1 Dosh4vastar, ‘the illuminer of the dusk;’ or perhaps, as Professor Ludwig proposes, ‘We approach thee, day by day, at dusk and dawn (in the evening and morning), with prayer.’ 11 KANDA, 3 ADHYAYA, 4 BRAHMANA, 37. 355 patya, he prays for men: hence the first tristich is in the gdyatrt metre, since the g4yatri is Agni’s metre, and he thus approaches him with his own metre. 33. Thereupon (he mutters) the dvipada (twofooted) verses. The dvipad4, doubtless, is man’s metre, since man is two-footed, and men are therewith prayed’ for: and as he now prays for men, therefore (he uses) dvipad& verses. And whosoever, knowing this, approaches (the two fires), becomes possessed both of cattle and men. 34. He then goes (again) to the cow, with the text (Vag. S. III, 27),‘O Ida, come hither! O Aditi, come hither!’ for both I¢4 and Aditi are cows. He touches her with, ‘Come hither, ye much-desired!’ —for men’s wishes are fixed on them, and hence he says, ‘come hither, ye much-desired ;—‘ Let there be for me the fulfilment of wishes from you!’ whereby he says, ‘may I be dear to you!’ 35. Thereupon, while standing between the Ahavantya and Garhapatya and looking eastward at the (former) fire, he mutters (V4g. S. III, 28-30), ‘O Lord of prayer, make him sweet-voiced, the offerer of Soma, Kakshivat, Usig’s son!—Be he with us, he the opulent, the killer of woe, the bestower of wealth, the increaser of prosperity, he the nimble !— Let not the curse of the evil-doer ‘reach us, nor the guile of the mortal : preserve us, O Lord of prayer!’ 36. Now when he approaches the Ahavantya, he approaches the sky; and when (he approaches) the G&rhapatya, (he approaches) the earth. Hereby now (he approaches) the ether, that being Brvzhaspati’s region ; and that region he thereby approaches: this is why he mutters the prayer to Bvzhaspati. 37. [He continues, V4g. S. III, 31-33], ‘May the Aa2 356 SATAPATHA-BRAHMANA. mighty, the heavenly, the unassailable favour of the three, Mitra, Aryaman, and Varuza, be (with us)! For the wicked enemy lords it not over them (that are protected by these gods), neither at home nor on dangerous paths: for those sons of Aditi bestow undying light on the mortal that he may live !’—In .this (prayer) he says, ‘nor on dangerous paths ;’ for dangerous indeed are the paths that lie between heaven and earth: those he now walks, and therefore he says, ‘nor on dangerous paths.’
238. Then follows a verse to Indra (Vag. S. III, 34); for Indra is the deity of the sacrifice, and with Indra therefore he now connects the fire-worship: ‘At no time, O Indra, art thou barren; and never dost thou fail the worshipper—;’ the worshipper, doubtless, is the sacrificer: ‘never dost thou harm the sacrificer,’ this is what he thereby says: ‘—but more and evermore is thy gift increased, O mighty god!’ thereby he says, ‘do thou make us ever more prosperous here!’ 39. Then follows a verse to Savitvz} (Vg. S. III, 35),—for Savitrz is the impeller (prasavitrz) of the gods; and thus all his (the sacrificer’s) wishes are fulfilled, impelled as they are by Savitrz.—(He mutters), ‘May we obtain the glorious light of the divine Savitrz, who, we’ trust, may inspire our prayers !’ 40. Thereupon a verse to Agni (Vag. S. ITI, 36),— whereby he finally makes himself over to Agni for protection: ‘May thine unapproachable chariot, wherewith thou protectest the worshippers, encircle us on every side!’ The worshippers, doubtless, are 1 Or, the SAvitrf, that is, the sacred prayer to Savitr#, the sun, also called G4yatri, Rig-veda III, 62,10. Cf. p. 344, note 1. Il KANDA, 4 ADHYAYA, I BRAHMANA, 3. 357 the sacrificers; and what unassailable chariot he (Agni) possesses, therewith he protects the sacrificers. Hence he thereby means to say, ‘what unassailable chariot thou possessest, wherewith thou protectest the sacrificers, therewith do thou guard us on every side.’ This (verse) he mutters thrice. 41. He then pronounces his son’s name!: ‘May this son (N. N.) carry on this manly deed of mine!’ Should he have no son, let him insert his own name. Fourtu ApuyAva. First BRAHMANA. 1. Now after the performance of the Agnihotra he (optionally?) approaches the fires with (V4g. S. III, 37), ‘Earth! ether! sky!’ In saying ‘ Earth! ether! sky!’ he renders his speech auspicious by means of the truth, and with that (speech) thus rendered propitious he invokes a blessing :—‘ May I be well supplied with offspring !’ whereby he prays for offspring ; ‘—well supplied with men!’ whereby he prays for men (heroes); ‘—well supplied with viands!’ whereby he prays for prosperity. 2. That long (form of) fire-worship is a prayer for blessing, and so is this (short) one a prayer for blessing: hence even with this much he obtains all, and he may therefore worship the fires with it. ‘Therewith, indeed, we perform,’ so spake Asuri. 3. Now, when he is about to set out on a journey *, he approaches first the Garhapatya, and thereupon the Ahavantya. See I, 9, 3, 21. * For this shorter form of worshipping the fires, see p. 349, note 2. * That is, a journey which wili compel him to pass the night beyond the village boundary. 358 SATAPATHA-BRAHMANA.
3See I, 9, 3, 21. * For this shorter form of worshipping the fires, see p. 349, note 2. * That is, a journey which wili compel him to pass the night beyond the village boundary. 358 SATAPATHA-BRAHMANA. 4. The G&rhapatya he approaches with the text (Vag. S. III, 37 b seq.), ‘Thou, that art friendly to man, protect my offspring!’ He (Agni G4arhapatya), truly, is the guardian of offspring; and therefore he now makes over to him his offspring for protection. 5. He then approaches the Ahavantya, with ‘ Thou, that art worthy of praise, protect my cattle!’ He (Agni), truly, is the guardian of cattle, and therefore he now makes over to him his cattle for protection}. 6. Thereupon he walks or drives off ; and having got as far as what he considers to be the boundary®, he breaks silence. And when he returns from his journey he maintains silence from the moment he sees what he considers to be the boundary. And even though there be a king inside (one’s house), one must not go to him (or any other person before one has rendered homage to the fires). 7. He first approaches the Ahavantya fire, and thereupon the Garhapatya. The Garhapatya doubtless is a house (grzh4Z), and a house is a safe restingplace: so that he thereby (finally*) establishes himself in a house, that is, in a safe resting-place. 8. He approaches the Ahavantya fire, with the text (Vag. S. III, 38 seq.),‘We have approached (thee), the all-knowing, the most liberal dispenser of 1 The Vag. S. gives also the formulas with which the Dakshinagni should be approached, after the other two fires, by the householder, both in starting on, and returning from, his journey. See Katy. IV, 12, 13; 18. The K4sva text does not allude to the Dakshina fire any more than ours. * According to the Paddhati on K&ty. IV, 1a, he has to maintain silence as long as he can see the roof of one of his fire-houses; but according to the Sankhayana sékha he has to do so only as long as he can see one of the fires. * The K4nva text reads ‘antatah.’ 11 KANDA, 4 ADHYAYA, I BRAHMANA, II. 359 goods: O Agni, sovereign lord, bestow on us lustre and strength!’ Having then sat down he sweeps the blades of grass? (into the fire). 9. Thereupon he approaches the Gédrhapatya, with the text, ‘He, Agni Garhapatya, is the lord of the house, the most liberal dispenser of goods to our offspring: O Agni, lord of the house, bestow on us lustre and strength!’ Having then sat down, he sweeps off the blades of grass. In this way (householders) mostly approach the fires with muttered prayer. 10. However, one may also approach the fires silently—and that for this reason :—If in the place (where one lives), a Brahman or noble—in short, a better man—resides, one dares not say to him, ‘I am going on a journey, take care of this (property) of mine*!’ Now in this (sacrificial ground) one’s betters indeed reside, viz. the divine Agnis: who, then, would dare to say to them, ‘I am going on a journey, take ye care of this (property) of mine!’
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.
1Now when he approaches the Ahavantya, he prays for cattle: he therefore approaches it with metres great and small, since cattle are of great and small size. And when he approaches the GArha- 1 Dosh4vastar, ‘the illuminer of the dusk;’ or perhaps, as Professor Ludwig proposes, ‘We approach thee, day by day, at dusk and dawn (in the evening and morning), with prayer.’ 11 KANDA, 3 ADHYAYA, 4 BRAHMANA, 37. 355 patya, he prays for men: hence the first tristich is in the gdyatrt metre, since the g4yatri is Agni’s metre, and he thus approaches him with his own metre. 33. Thereupon (he mutters) the dvipada (twofooted) verses. The dvipad4, doubtless, is man’s metre, since man is two-footed, and men are therewith prayed’ for: and as he now prays for men, therefore (he uses) dvipad& verses. And whosoever, knowing this, approaches (the two fires), becomes possessed both of cattle and men. 34. He then goes (again) to the cow, with the text (Vag. S. III, 27),‘O Ida, come hither! O Aditi, come hither!’ for both I¢4 and Aditi are cows. He touches her with, ‘Come hither, ye much-desired!’ —for men’s wishes are fixed on them, and hence he says, ‘come hither, ye much-desired ;—‘ Let there be for me the fulfilment of wishes from you!’ whereby he says, ‘may I be dear to you!’ 35. Thereupon, while standing between the Ahavantya and Garhapatya and looking eastward at the (former) fire, he mutters (V4g. S. III, 28-30), ‘O Lord of prayer, make him sweet-voiced, the offerer of Soma, Kakshivat, Usig’s son!—Be he with us, he the opulent, the killer of woe, the bestower of wealth, the increaser of prosperity, he the nimble !— Let not the curse of the evil-doer ‘reach us, nor the guile of the mortal : preserve us, O Lord of prayer!’ 36. Now when he approaches the Ahavantya, he approaches the sky; and when (he approaches) the G&rhapatya, (he approaches) the earth. Hereby now (he approaches) the ether, that being Brvzhaspati’s region ; and that region he thereby approaches: this is why he mutters the prayer to Bvzhaspati. 37. [He continues, V4g. S. III, 31-33], ‘May the Aa2 356 SATAPATHA-BRAHMANA. mighty, the heavenly, the unassailable favour of the three, Mitra, Aryaman, and Varuza, be (with us)! For the wicked enemy lords it not over them (that are protected by these gods), neither at home nor on dangerous paths: for those sons of Aditi bestow undying light on the mortal that he may live !’—In .this (prayer) he says, ‘nor on dangerous paths ;’ for dangerous indeed are the paths that lie between heaven and earth: those he now walks, and therefore he says, ‘nor on dangerous paths.’
238. Then follows a verse to Indra (Vag. S. III, 34); for Indra is the deity of the sacrifice, and with Indra therefore he now connects the fire-worship: ‘At no time, O Indra, art thou barren; and never dost thou fail the worshipper—;’ the worshipper, doubtless, is the sacrificer: ‘never dost thou harm the sacrificer,’ this is what he thereby says: ‘—but more and evermore is thy gift increased, O mighty god!’ thereby he says, ‘do thou make us ever more prosperous here!’ 39. Then follows a verse to Savitvz} (Vg. S. III, 35),—for Savitrz is the impeller (prasavitrz) of the gods; and thus all his (the sacrificer’s) wishes are fulfilled, impelled as they are by Savitrz.—(He mutters), ‘May we obtain the glorious light of the divine Savitrz, who, we’ trust, may inspire our prayers !’ 40. Thereupon a verse to Agni (Vag. S. ITI, 36),— whereby he finally makes himself over to Agni for protection: ‘May thine unapproachable chariot, wherewith thou protectest the worshippers, encircle us on every side!’ The worshippers, doubtless, are 1 Or, the SAvitrf, that is, the sacred prayer to Savitr#, the sun, also called G4yatri, Rig-veda III, 62,10. Cf. p. 344, note 1. Il KANDA, 4 ADHYAYA, I BRAHMANA, 3. 357 the sacrificers; and what unassailable chariot he (Agni) possesses, therewith he protects the sacrificers. Hence he thereby means to say, ‘what unassailable chariot thou possessest, wherewith thou protectest the sacrificers, therewith do thou guard us on every side.’ This (verse) he mutters thrice. 41. He then pronounces his son’s name!: ‘May this son (N. N.) carry on this manly deed of mine!’ Should he have no son, let him insert his own name. Fourtu ApuyAva. First BRAHMANA. 1. Now after the performance of the Agnihotra he (optionally?) approaches the fires with (V4g. S. III, 37), ‘Earth! ether! sky!’ In saying ‘ Earth! ether! sky!’ he renders his speech auspicious by means of the truth, and with that (speech) thus rendered propitious he invokes a blessing :—‘ May I be well supplied with offspring !’ whereby he prays for offspring ; ‘—well supplied with men!’ whereby he prays for men (heroes); ‘—well supplied with viands!’ whereby he prays for prosperity. 2. That long (form of) fire-worship is a prayer for blessing, and so is this (short) one a prayer for blessing: hence even with this much he obtains all, and he may therefore worship the fires with it. ‘Therewith, indeed, we perform,’ so spake Asuri. 3. Now, when he is about to set out on a journey *, he approaches first the Garhapatya, and thereupon the Ahavantya. See I, 9, 3, 21. * For this shorter form of worshipping the fires, see p. 349, note 2. * That is, a journey which wili compel him to pass the night beyond the village boundary. 358 SATAPATHA-BRAHMANA.
3See I, 9, 3, 21. * For this shorter form of worshipping the fires, see p. 349, note 2. * That is, a journey which wili compel him to pass the night beyond the village boundary. 358 SATAPATHA-BRAHMANA. 4. The G&rhapatya he approaches with the text (Vag. S. III, 37 b seq.), ‘Thou, that art friendly to man, protect my offspring!’ He (Agni G4arhapatya), truly, is the guardian of offspring; and therefore he now makes over to him his offspring for protection. 5. He then approaches the Ahavantya, with ‘ Thou, that art worthy of praise, protect my cattle!’ He (Agni), truly, is the guardian of cattle, and therefore he now makes over to him his cattle for protection}. 6. Thereupon he walks or drives off ; and having got as far as what he considers to be the boundary®, he breaks silence. And when he returns from his journey he maintains silence from the moment he sees what he considers to be the boundary. And even though there be a king inside (one’s house), one must not go to him (or any other person before one has rendered homage to the fires). 7. He first approaches the Ahavantya fire, and thereupon the Garhapatya. The Garhapatya doubtless is a house (grzh4Z), and a house is a safe restingplace: so that he thereby (finally*) establishes himself in a house, that is, in a safe resting-place. 8. He approaches the Ahavantya fire, with the text (Vag. S. III, 38 seq.),‘We have approached (thee), the all-knowing, the most liberal dispenser of 1 The Vag. S. gives also the formulas with which the Dakshinagni should be approached, after the other two fires, by the householder, both in starting on, and returning from, his journey. See Katy. IV, 12, 13; 18. The K4sva text does not allude to the Dakshina fire any more than ours. * According to the Paddhati on K&ty. IV, 1a, he has to maintain silence as long as he can see the roof of one of his fire-houses; but according to the Sankhayana sékha he has to do so only as long as he can see one of the fires. * The K4nva text reads ‘antatah.’ 11 KANDA, 4 ADHYAYA, I BRAHMANA, II. 359 goods: O Agni, sovereign lord, bestow on us lustre and strength!’ Having then sat down he sweeps the blades of grass? (into the fire). 9. Thereupon he approaches the Gédrhapatya, with the text, ‘He, Agni Garhapatya, is the lord of the house, the most liberal dispenser of goods to our offspring: O Agni, lord of the house, bestow on us lustre and strength!’ Having then sat down, he sweeps off the blades of grass. In this way (householders) mostly approach the fires with muttered prayer. 10. However, one may also approach the fires silently—and that for this reason :—If in the place (where one lives), a Brahman or noble—in short, a better man—resides, one dares not say to him, ‘I am going on a journey, take care of this (property) of mine*!’ Now in this (sacrificial ground) one’s betters indeed reside, viz. the divine Agnis: who, then, would dare to say to them, ‘I am going on a journey, take ye care of this (property) of mine!’
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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