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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1the 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 gods assuredly see through the mind of man: that (Agni) Garhapatya therefore knows that he (the householder) now approaches in order to give 1 According to Katy. IV, 12, 18-19 he [after performing ablutions, and lustrating the Ahavantya and Dakshina fire-places, and taking out these fires from the Garhapatya] approaches the Ahavaniya, while holding pieces of fire-wood in his hand, and mutters the formula given above. He then sits down and silently puts on the fire a piece of wood and the grass that has fallen around the fire. According to the Kava text he mutters the second half of the formula (‘O Agni,’ &c.) while sweeping the grass (into the fire). 2 In Taitt. Br. I, 1, 10, 6, a householder who is about to start on a journey is apparently recommended to entrust his house to a Brahman, who may’be staying in it. 360 SATAPATHA-BRAHMANA, himself up to him. Silently he approaches the Ahavantya fire: that (Agni) Ahavantya knows that he now approaches in order to give himself up to him. 12. Thereupon he walks or drives off; and having got as far as what he considers the boundary line, he releases his speech. And when he returns from the 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. 13. He first approaches the Ahavantya, and thereupon the Garhapatya. Silently he approaches the Ahavantya; and silently he sits down and sweeps away the grass-blades. Silently he approaches the G4rhapatya; and silently he sits down and sweeps away the grass-blades. 14. Then as to the observances in regard to (the entering of) his house. Now when a householder comes home from a journey, his house trembles greatly for fear of him, thinking, ‘What will he say here? what will he do here ?’ It is therefore for fear of him that speaks or does anything on this occasion that the house trembles and is liable to crush his family; but him who neither speaks nor does anything, his house receives with confidence, thinking, ‘He has not spoken here, he has not done anything here!’ And should he be ever so angry at anything on this occasion, let him rather do on the next day whatever he might wish to say or do. This then is the observance in regard to the house}. 1 The KAmva text here adds the formulas Vag. S. III, 41-43, lines x and 2, wherewith he approaches (upatish/fate) the house. See Katy. IV, 12, 22. According to Katy. ib. 23, he then enters II KANDA, 4 ADHYAYA, 2 BRAHMANA, 4. 361 SEconD BRAHMANA. Il. THE PIVDAPITRIYAGMNA or OBLATION OF OBSE- QUIAL CAKES TO THE FATHERS.
2S. III, 41-43, lines x and 2, wherewith he approaches (upatish/fate) the house. See Katy. IV, 12, 22. According to Katy. ib. 23, he then enters II KANDA, 4 ADHYAYA, 2 BRAHMANA, 4. 361 SEconD BRAHMANA. Il. THE PIVDAPITRIYAGMNA or OBLATION OF OBSE- QUIAL CAKES TO THE FATHERS. 1. Now the living beings once approached Pragépati—beings doubtless mean creatures—and said, ‘Ordain unto us in what manner we are to live!’ Thereupon the gods, being properly invested with the sacrificial cord! and bending the right knee, approached him. To them he said, ‘The sacrifice (shall be) your food; immortality your sap; and the sun your light!’ 2. Then the fathers approached, wearing the cord on the right shoulder, and bending the left knee. To them he said, ‘Your eating (shall be) monthly; your cordial (svadh4) your swiftness of thought; and the moon your light!’ 3. Then the men approached him, clothed and bending their bodies. To them he said, ‘ Your eating (shall be) in the evening and in the morning; your offspring your death ; and the fire (Agni) your light !’ 4. Then the beasts approached him. To them he granted their own choice, saying, ‘Whensoever ye shall find anything, whether in season or out of season, the house with the formula Vag. S. III, 43, line 3, ‘For safety, for peace I resort to thee: be there kindliness, happiness, all-hail, and blessing!’ Thereupon, according to the Schol., he is to proceed in accordance with the rules laid down in the Grrhya-sftras; cf. Parask. G. I, 18; Asv. G. I, 15, 9. 1 Yagnopavitin, ‘ sacrificially invested,’ i.e. wearing the sacrificial cord in the ordinary way, on the left shoulder and under the right arm. In any performance connected with the deceased ancestors, the cord has to be shifted from the left to the right shoulder and under the left arm (pradinopavitin, lit. ‘eastward invested’). 362 SATAPATHA-BRAHMANA. ye shall eat it!’ Hence whenever they find anything, whether in season or out of season, they eat it. 5. Thereupon—so they say—the Asuras also straightway! approached him. To them he gave darkness (tamas) and illusion (m4y4): for there is indeed what is called the illusion of the Asuras. Those creatures, it is true, have perished; but creatures still subsist here in the very manner which Pragapati ordained unto them. 6. Neither the gods, nor the fathers, nor beasts transgress (this ordinance); some of the men alone transgress it. Hence whatever man grows fat, he grows fat in unrighteousness, since he totters and is unable to walk because of his having grown fat by doing wrong. One should therefore eat only in the evening and morning; and whosoever, knowing this, eats only in the evening and morning, reaches the full measure of life; and whatever he speaks, that is (true); because he observes that divine truth. For, verily, that is Brahmanic lustre (tegas), when one knows to keep His (Pragapati’s) law.
3For, verily, that is Brahmanic lustre (tegas), when one knows to keep His (Pragapati’s) law. 7. Now that (lustre) indeed belongs to him who presents (food) to the fathers once a month. When that (moon) is not seen either in the east or in the west, then he presents (food) to them; for that moon doubtless is king Soma, the food of the gods. Now during that night (of new moon) it fails them, and when it fails, he presents (food to them), and thereby establishes concord (between the gods and fathers). But were he to present (food) to them when it is not failing, he would indeed cause a quarrel between the gods and fathers: hence he presents 1 Sasvat=‘ repeatedly,’ Comm.; sasvad api, ‘endlich auch (at last also),’ St. Petersb. Dict. II KANDA, 4 ADHYAYA, 2 BRAHMANA, II. 363 (food) to them when that (moon) is not seen either in the east or in the west. 8. He presents it in the afternoon. The forenoon, doubtless, belongs to the gods; the mid-day to men; and the afternoon to the fathers: therefore he presents (food to the fathers) in the afternoon. g. While seated behind the Gérhapatya, with his face turned toward the south}, and the sacrificial cord on his right shoulder, he takes that (material for the offering from the cart)% Thereupon he rises from thence and threshes (the rice) while standing north of the Dakshiza fire and facing the south. Only once he cleans (the rice)*; for it is once for all that the fathers have passed away, and therefore he cleans it only once. 10. He then boils it. While it stands on the (Dakshima) fire, he pours some clarified butter on it ; —for the gods they pour the offering into the fire ; for’men they take (the food) off the fire; and for the fathers they do in this very manner : hence, they pour the ghee on it while it stands on the fire. 11. After removing it (from the fire) he offers to the gods two libations in the fire. For, in establishing his sacrificial fires, and in performing the new and full-moon sacrifice, that (householder) resorts to the gods. Here, however, he is engaged in a 1 Dakshindsinak; the Commentator interprets it by ‘sitting south of the cart.’ * The K4anva text has,—etam karum grrhniti, ‘he takes that pot, or potful, (of rice)’ Doubtless, he is to take from the cart the quantity of rice sufficient for the offerings and put it in the pot (aru). According to K4ty. IV, 1, 5-7 he is to take the but-partly-filled pot, or a spoonful (or, according to the Schol., rather less than a spoonful). * Compare the detailed account in I, 1, 4, 1 seq. 364 SATAPATHA-BRAHMANA. sacrifice to the fathers: hence he thereby propitiates the gods, and being permitted by the gods, he presents that (food) to the fathers. This is why, on removing (the rice), he offers to the gods two libations in the fire.
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.
1the 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 gods assuredly see through the mind of man: that (Agni) Garhapatya therefore knows that he (the householder) now approaches in order to give 1 According to Katy. IV, 12, 18-19 he [after performing ablutions, and lustrating the Ahavantya and Dakshina fire-places, and taking out these fires from the Garhapatya] approaches the Ahavaniya, while holding pieces of fire-wood in his hand, and mutters the formula given above. He then sits down and silently puts on the fire a piece of wood and the grass that has fallen around the fire. According to the Kava text he mutters the second half of the formula (‘O Agni,’ &c.) while sweeping the grass (into the fire). 2 In Taitt. Br. I, 1, 10, 6, a householder who is about to start on a journey is apparently recommended to entrust his house to a Brahman, who may’be staying in it. 360 SATAPATHA-BRAHMANA, himself up to him. Silently he approaches the Ahavantya fire: that (Agni) Ahavantya knows that he now approaches in order to give himself up to him. 12. Thereupon he walks or drives off; and having got as far as what he considers the boundary line, he releases his speech. And when he returns from the 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. 13. He first approaches the Ahavantya, and thereupon the Garhapatya. Silently he approaches the Ahavantya; and silently he sits down and sweeps away the grass-blades. Silently he approaches the G4rhapatya; and silently he sits down and sweeps away the grass-blades. 14. Then as to the observances in regard to (the entering of) his house. Now when a householder comes home from a journey, his house trembles greatly for fear of him, thinking, ‘What will he say here? what will he do here ?’ It is therefore for fear of him that speaks or does anything on this occasion that the house trembles and is liable to crush his family; but him who neither speaks nor does anything, his house receives with confidence, thinking, ‘He has not spoken here, he has not done anything here!’ And should he be ever so angry at anything on this occasion, let him rather do on the next day whatever he might wish to say or do. This then is the observance in regard to the house}. 1 The KAmva text here adds the formulas Vag. S. III, 41-43, lines x and 2, wherewith he approaches (upatish/fate) the house. See Katy. IV, 12, 22. According to Katy. ib. 23, he then enters II KANDA, 4 ADHYAYA, 2 BRAHMANA, 4. 361 SEconD BRAHMANA. Il. THE PIVDAPITRIYAGMNA or OBLATION OF OBSE- QUIAL CAKES TO THE FATHERS.
2S. III, 41-43, lines x and 2, wherewith he approaches (upatish/fate) the house. See Katy. IV, 12, 22. According to Katy. ib. 23, he then enters II KANDA, 4 ADHYAYA, 2 BRAHMANA, 4. 361 SEconD BRAHMANA. Il. THE PIVDAPITRIYAGMNA or OBLATION OF OBSE- QUIAL CAKES TO THE FATHERS. 1. Now the living beings once approached Pragépati—beings doubtless mean creatures—and said, ‘Ordain unto us in what manner we are to live!’ Thereupon the gods, being properly invested with the sacrificial cord! and bending the right knee, approached him. To them he said, ‘The sacrifice (shall be) your food; immortality your sap; and the sun your light!’ 2. Then the fathers approached, wearing the cord on the right shoulder, and bending the left knee. To them he said, ‘Your eating (shall be) monthly; your cordial (svadh4) your swiftness of thought; and the moon your light!’ 3. Then the men approached him, clothed and bending their bodies. To them he said, ‘ Your eating (shall be) in the evening and in the morning; your offspring your death ; and the fire (Agni) your light !’ 4. Then the beasts approached him. To them he granted their own choice, saying, ‘Whensoever ye shall find anything, whether in season or out of season, the house with the formula Vag. S. III, 43, line 3, ‘For safety, for peace I resort to thee: be there kindliness, happiness, all-hail, and blessing!’ Thereupon, according to the Schol., he is to proceed in accordance with the rules laid down in the Grrhya-sftras; cf. Parask. G. I, 18; Asv. G. I, 15, 9. 1 Yagnopavitin, ‘ sacrificially invested,’ i.e. wearing the sacrificial cord in the ordinary way, on the left shoulder and under the right arm. In any performance connected with the deceased ancestors, the cord has to be shifted from the left to the right shoulder and under the left arm (pradinopavitin, lit. ‘eastward invested’). 362 SATAPATHA-BRAHMANA. ye shall eat it!’ Hence whenever they find anything, whether in season or out of season, they eat it. 5. Thereupon—so they say—the Asuras also straightway! approached him. To them he gave darkness (tamas) and illusion (m4y4): for there is indeed what is called the illusion of the Asuras. Those creatures, it is true, have perished; but creatures still subsist here in the very manner which Pragapati ordained unto them. 6. Neither the gods, nor the fathers, nor beasts transgress (this ordinance); some of the men alone transgress it. Hence whatever man grows fat, he grows fat in unrighteousness, since he totters and is unable to walk because of his having grown fat by doing wrong. One should therefore eat only in the evening and morning; and whosoever, knowing this, eats only in the evening and morning, reaches the full measure of life; and whatever he speaks, that is (true); because he observes that divine truth. For, verily, that is Brahmanic lustre (tegas), when one knows to keep His (Pragapati’s) law.
3For, verily, that is Brahmanic lustre (tegas), when one knows to keep His (Pragapati’s) law. 7. Now that (lustre) indeed belongs to him who presents (food) to the fathers once a month. When that (moon) is not seen either in the east or in the west, then he presents (food) to them; for that moon doubtless is king Soma, the food of the gods. Now during that night (of new moon) it fails them, and when it fails, he presents (food to them), and thereby establishes concord (between the gods and fathers). But were he to present (food) to them when it is not failing, he would indeed cause a quarrel between the gods and fathers: hence he presents 1 Sasvat=‘ repeatedly,’ Comm.; sasvad api, ‘endlich auch (at last also),’ St. Petersb. Dict. II KANDA, 4 ADHYAYA, 2 BRAHMANA, II. 363 (food) to them when that (moon) is not seen either in the east or in the west. 8. He presents it in the afternoon. The forenoon, doubtless, belongs to the gods; the mid-day to men; and the afternoon to the fathers: therefore he presents (food to the fathers) in the afternoon. g. While seated behind the Gérhapatya, with his face turned toward the south}, and the sacrificial cord on his right shoulder, he takes that (material for the offering from the cart)% Thereupon he rises from thence and threshes (the rice) while standing north of the Dakshiza fire and facing the south. Only once he cleans (the rice)*; for it is once for all that the fathers have passed away, and therefore he cleans it only once. 10. He then boils it. While it stands on the (Dakshima) fire, he pours some clarified butter on it ; —for the gods they pour the offering into the fire ; for’men they take (the food) off the fire; and for the fathers they do in this very manner : hence, they pour the ghee on it while it stands on the fire. 11. After removing it (from the fire) he offers to the gods two libations in the fire. For, in establishing his sacrificial fires, and in performing the new and full-moon sacrifice, that (householder) resorts to the gods. Here, however, he is engaged in a 1 Dakshindsinak; the Commentator interprets it by ‘sitting south of the cart.’ * The K4anva text has,—etam karum grrhniti, ‘he takes that pot, or potful, (of rice)’ Doubtless, he is to take from the cart the quantity of rice sufficient for the offerings and put it in the pot (aru). According to K4ty. IV, 1, 5-7 he is to take the but-partly-filled pot, or a spoonful (or, according to the Schol., rather less than a spoonful). * Compare the detailed account in I, 1, 4, 1 seq. 364 SATAPATHA-BRAHMANA. sacrifice to the fathers: hence he thereby propitiates the gods, and being permitted by the gods, he presents that (food) to the fathers. This is why, on removing (the rice), he offers to the gods two libations in the fire.
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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