Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1It is, 1 See Haug’s Essays, p. 241; Max Miiller, History of Ancient Sanskrit Literature, p. 463 seq. XVI SATAPATHA-BRAHMANA, however, highly probable that these sacrifices also reach at all events far back into the Vedic antiquity. Perhaps the careful preservation of the pravara-lists!, or lists of ancestors required at the ishZi, the normal form of offering which underlies the haviryagfias, might he adduced in favour of the antiquity of the latter. This, however, is a point which requires further investigation. Neither has the last word been spoken regarding the traditional arrangements of the hymns. It is well known that the majority of the single collections of which the first seven Mazdalas (and to some extent those of the tenth) are made up, begin with hymns addressed to Agni, which, as a rule, are followed by hymns addressed to Indra. These, again, are in many cases followed by hymns to the Visve Devas (and Maruts)*. Now, in the later dogmatic literature we find the three Aryan castes, the Brahman, the Kshatra, and the Vis, identified with Agni, Indra, and the Visve Devas (all the gods, or, as a special class, the All-Gods)* respectively. This identification is a very natural.one. Agni, the sacrificial fire, the bearer of oblations and caller of the gods, is, like the priest, the legitimate mediator between God and man. Penetrating brilliance (tegas) and holy lustre (varéas) are the common attributes of the Brahman. Again, Indra, the valiant hero, for ever battling with the dark powers of the sky, is a not less appropriate representative of the knightly order. According to Professor Roth, this truly national deity of the Vedic Aryans would seem to have superseded 1 See the present volume, p. 115 note. 2 See Max Miiller, History of Ancient Sanskrit Literature, p. 461 seq. 3 See especially Taitt.S. VII, 1,1, 4. §; Weber, Ind. Stud. X, pp. 8, 26. In Sat. Br. II, 4, 3, 6. 7, Indra and Agni are identified with the Kshatra (? power in general) and the Visve Devaé with the Vis. Sometimes Brihaspati or Brahmanaspati, the lord of prayer or worship, takes the place of Agni, as the representative of the priestly dignity (especially Taitt. S. IV, 3, 10, 1-3; Vag. S. 14, 28-30); and in several passages of the Rik this god appears to be identical with, or at least kindred to, Agni, the purohita and priest (see Max Miller, Translation of Rig-veda, I, 77; J. Muir, Original Sanskrit Texts, V, p. 272 seq.) In Rig-veda X, 68, 9, where Brihaspati is said to have found (avindat) the dawn, the sky, and the fire (agni), and to have chased away darkness with his light (arka, sun), he seems rather to represent the element of light and fire generally (das Ur-licht, cf. Vag. S. IX, 10-12). In the second INTRODUCTION. XVil
2Vag. S. IX, 10-12). In the second INTRODUCTION. XVil the older Indo-Iranian god Trita!, and to have gradually encroached on the province of Varuza, who perhaps was originally one of the highest deities of the Aryan (Indo-Germanic) pantheon. The warlike chiefs and clansmen evidently saw in Indra a more congenial object of their adoration. It can scarcely be without significance that of all the Vedic Rishis, Vasishtha, the priest par excellence, has ascribed to him by far the greatest number of hymns addressed to Varuza (and Mitra-Varuna), while there is not a single hymn to Varuva in the family collection of the royal Ashi Visvamitra, whose religious enthusiasm is divided almost exclusively between Agni, Indra, and the Visve Devas. Lastly, the identification of the common people with a whole class of comparatively inferior deities would naturally suggest itself. Hence we also find the Maruts?, the constant companions and helpmates of Indra, the divine ruler, employed in a similar Mandala the hymns to Brihaspati are placed immediately after those to Agni and Indra. Though the abstract conception represented by this deity may seem a comparatively modern one, it will by no means be easy to prove from the text of the hymns addressed to him, that these are modern. It would almost seem as if two different tendencies of adoration had existed side by side from olden times; the one, a more popular and sensuous one, which, in Vedic times, found its chief expression in Indra and his circle of deities; and the other, a more spiritual one, represented originally by Varuna (Mitra, &c.; cf., however, Sat. Br. IV, 1, 4, 1-4), and in Vedic times, when the sacerdotal element more and more asserted itself, by Brihaspati, and especially by Agni. The identification of this god with the priestly office was as happy as it was natural; for Agni, the genial inmate of every household, is indeed vaisvanara, the friend of all men. Shadowy conceptions, such as Brihaspati and Brahman, on the other hand, could evoke no feelings of sympathy in the hearts of the people generally. Of peculiar interest, in this respect, are the hymns in which Agni is associated with Indra (see Max Miiller’s Science of Language, Second Series, p. 4953 J. Muir, Original Sanskrit Texts, V. pp. 219, 220), and the passages in which Agni has ascribed to him functions which legitimately belong to Indra; viz. the slaying of Vritra and destruction of the enemies’ cities. The mutual relation of Indra and Varuna has been well discussed in Dr. Hillebrandt's treatise ‘ Varuza and Mitra,’ p.97 seq. It is most concisely expressed by Vasishsha, Rig-veda VII, 83, 9, ‘The one (Indra) slays the enemies in battles ; the other (Varuna) ever defends the ordinances.’ ' See the present volume, p. 48 note; R. Roth, Zeitsch. der D. M. G., VI, P- 73 S€q-
3It is most concisely expressed by Vasishsha, Rig-veda VII, 83, 9, ‘The one (Indra) slays the enemies in battles ; the other (Varuna) ever defends the ordinances.’ ' See the present volume, p. 48 note; R. Roth, Zeitsch. der D. M. G., VI, P- 73 S€q- ? The Maruts are identified with the visah, or clans, in Sat. Br. II, 5, 1,12; 2, 24; 27; 35, etc. In Sankh. 16,17, 2-4 the heaven of the Maruts is assigned to the Vaisya (Ind. Stud. X, p. 26). (12] XVili SATAPATHA-BRAHMANA. sense. The identification of the Vis with the Visve Dev4d, which ultimately obtained, was probably determined chiefly by etymological considerations. The same triad of divinities, as representative of the mutual relations of the social grades of the Aryan community, is repeatedly met with in the sacrificial ritual, and especially in its dogmatic exposition. This identification finds its most complete expression in the well-known passages of the Taittirtya-samhita (VII, 1,1, 4-5) and the Tandya-brahmana (VI, 1, 6-11). According to these authorities, PragApati, the lord of creatures, created from his mouth the Brahmaaza, together with Agni, the trivrit stoma, the gayatri metre (and the rathantara siman and he-goat, according to the first source; or the spring, according to the other). From his breast and arms he created the Raganya, together with Indra, the pavikadasa stoma, the trishtubh metre (and the brzhat saman, and the ram; or the summer respectively). From the middle part of his body he created the Vais ya, together with the Visve Dev44, the saptadasa stoma, the gagati metre (and the vairdpa saman, and the kine; or the rainy season respectively). Finally, from his feet he created the Sidra, together with the ekaviszsa stoma and the anushfubh metre (and the vairaga siman and the horse, according to the Taitt. S.), but no deity, and no season. In accordance with these speculations, single objects of those here enumerated -are frequently found elsewhere identified with their respective deities and castes. On the same principle, the three savanas, or morning, mid-day, and evening libations? at the Soma-sacrifice, as well as the first three days of the 1 See Weber, Ind. Stud. X, p. 8. 2 In Ath.-veda IX, 1, 11, the three savanas are assigned to the Asvins, Indra- Agni, and the Ribhus (cf. Ait. Br. VI, 12) respectively; and in another passage of the same collection. VI, 47, 1, to a. Agni; b. the Visve Devak, Maruts and Indra; and c. the Bards (kavi). In Vag. S. XIX, 26, also, the morming libation is assigned to the Asvins (?.as the two Adhvaryus of the gods, cf. Sat. Br. I, 1, 2,175 IV, 1, 5,15; Ait. Br. I, 18); but in Taitt. S. II, 2, 3,1; Ait. Br. ITI, 13; Sat. Br. Il, 4, 4,123; IV, 2, 4, 4-5 they are referred to Agni, Indra, and the Visve Devak respectively. See, also, Sat. Br. IV, 3, 5,1, where the Vasus (related to Agni III, 4, 2, 1; VI, 1, 2,10), Rudras, and Adityas (cf, VI, 1, 2, 10, and Ait. Br. III, 13) are connected with the three libations. ‘ INTRODUCTION. xix
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.
1It is, 1 See Haug’s Essays, p. 241; Max Miiller, History of Ancient Sanskrit Literature, p. 463 seq. XVI SATAPATHA-BRAHMANA, however, highly probable that these sacrifices also reach at all events far back into the Vedic antiquity. Perhaps the careful preservation of the pravara-lists!, or lists of ancestors required at the ishZi, the normal form of offering which underlies the haviryagfias, might he adduced in favour of the antiquity of the latter. This, however, is a point which requires further investigation. Neither has the last word been spoken regarding the traditional arrangements of the hymns. It is well known that the majority of the single collections of which the first seven Mazdalas (and to some extent those of the tenth) are made up, begin with hymns addressed to Agni, which, as a rule, are followed by hymns addressed to Indra. These, again, are in many cases followed by hymns to the Visve Devas (and Maruts)*. Now, in the later dogmatic literature we find the three Aryan castes, the Brahman, the Kshatra, and the Vis, identified with Agni, Indra, and the Visve Devas (all the gods, or, as a special class, the All-Gods)* respectively. This identification is a very natural.one. Agni, the sacrificial fire, the bearer of oblations and caller of the gods, is, like the priest, the legitimate mediator between God and man. Penetrating brilliance (tegas) and holy lustre (varéas) are the common attributes of the Brahman. Again, Indra, the valiant hero, for ever battling with the dark powers of the sky, is a not less appropriate representative of the knightly order. According to Professor Roth, this truly national deity of the Vedic Aryans would seem to have superseded 1 See the present volume, p. 115 note. 2 See Max Miiller, History of Ancient Sanskrit Literature, p. 461 seq. 3 See especially Taitt.S. VII, 1,1, 4. §; Weber, Ind. Stud. X, pp. 8, 26. In Sat. Br. II, 4, 3, 6. 7, Indra and Agni are identified with the Kshatra (? power in general) and the Visve Devaé with the Vis. Sometimes Brihaspati or Brahmanaspati, the lord of prayer or worship, takes the place of Agni, as the representative of the priestly dignity (especially Taitt. S. IV, 3, 10, 1-3; Vag. S. 14, 28-30); and in several passages of the Rik this god appears to be identical with, or at least kindred to, Agni, the purohita and priest (see Max Miller, Translation of Rig-veda, I, 77; J. Muir, Original Sanskrit Texts, V, p. 272 seq.) In Rig-veda X, 68, 9, where Brihaspati is said to have found (avindat) the dawn, the sky, and the fire (agni), and to have chased away darkness with his light (arka, sun), he seems rather to represent the element of light and fire generally (das Ur-licht, cf. Vag. S. IX, 10-12). In the second INTRODUCTION. XVil
2Vag. S. IX, 10-12). In the second INTRODUCTION. XVil the older Indo-Iranian god Trita!, and to have gradually encroached on the province of Varuza, who perhaps was originally one of the highest deities of the Aryan (Indo-Germanic) pantheon. The warlike chiefs and clansmen evidently saw in Indra a more congenial object of their adoration. It can scarcely be without significance that of all the Vedic Rishis, Vasishtha, the priest par excellence, has ascribed to him by far the greatest number of hymns addressed to Varuza (and Mitra-Varuna), while there is not a single hymn to Varuva in the family collection of the royal Ashi Visvamitra, whose religious enthusiasm is divided almost exclusively between Agni, Indra, and the Visve Devas. Lastly, the identification of the common people with a whole class of comparatively inferior deities would naturally suggest itself. Hence we also find the Maruts?, the constant companions and helpmates of Indra, the divine ruler, employed in a similar Mandala the hymns to Brihaspati are placed immediately after those to Agni and Indra. Though the abstract conception represented by this deity may seem a comparatively modern one, it will by no means be easy to prove from the text of the hymns addressed to him, that these are modern. It would almost seem as if two different tendencies of adoration had existed side by side from olden times; the one, a more popular and sensuous one, which, in Vedic times, found its chief expression in Indra and his circle of deities; and the other, a more spiritual one, represented originally by Varuna (Mitra, &c.; cf., however, Sat. Br. IV, 1, 4, 1-4), and in Vedic times, when the sacerdotal element more and more asserted itself, by Brihaspati, and especially by Agni. The identification of this god with the priestly office was as happy as it was natural; for Agni, the genial inmate of every household, is indeed vaisvanara, the friend of all men. Shadowy conceptions, such as Brihaspati and Brahman, on the other hand, could evoke no feelings of sympathy in the hearts of the people generally. Of peculiar interest, in this respect, are the hymns in which Agni is associated with Indra (see Max Miiller’s Science of Language, Second Series, p. 4953 J. Muir, Original Sanskrit Texts, V. pp. 219, 220), and the passages in which Agni has ascribed to him functions which legitimately belong to Indra; viz. the slaying of Vritra and destruction of the enemies’ cities. The mutual relation of Indra and Varuna has been well discussed in Dr. Hillebrandt's treatise ‘ Varuza and Mitra,’ p.97 seq. It is most concisely expressed by Vasishsha, Rig-veda VII, 83, 9, ‘The one (Indra) slays the enemies in battles ; the other (Varuna) ever defends the ordinances.’ ' See the present volume, p. 48 note; R. Roth, Zeitsch. der D. M. G., VI, P- 73 S€q-
3It is most concisely expressed by Vasishsha, Rig-veda VII, 83, 9, ‘The one (Indra) slays the enemies in battles ; the other (Varuna) ever defends the ordinances.’ ' See the present volume, p. 48 note; R. Roth, Zeitsch. der D. M. G., VI, P- 73 S€q- ? The Maruts are identified with the visah, or clans, in Sat. Br. II, 5, 1,12; 2, 24; 27; 35, etc. In Sankh. 16,17, 2-4 the heaven of the Maruts is assigned to the Vaisya (Ind. Stud. X, p. 26). (12] XVili SATAPATHA-BRAHMANA. sense. The identification of the Vis with the Visve Dev4d, which ultimately obtained, was probably determined chiefly by etymological considerations. The same triad of divinities, as representative of the mutual relations of the social grades of the Aryan community, is repeatedly met with in the sacrificial ritual, and especially in its dogmatic exposition. This identification finds its most complete expression in the well-known passages of the Taittirtya-samhita (VII, 1,1, 4-5) and the Tandya-brahmana (VI, 1, 6-11). According to these authorities, PragApati, the lord of creatures, created from his mouth the Brahmaaza, together with Agni, the trivrit stoma, the gayatri metre (and the rathantara siman and he-goat, according to the first source; or the spring, according to the other). From his breast and arms he created the Raganya, together with Indra, the pavikadasa stoma, the trishtubh metre (and the brzhat saman, and the ram; or the summer respectively). From the middle part of his body he created the Vais ya, together with the Visve Dev44, the saptadasa stoma, the gagati metre (and the vairdpa saman, and the kine; or the rainy season respectively). Finally, from his feet he created the Sidra, together with the ekaviszsa stoma and the anushfubh metre (and the vairaga siman and the horse, according to the Taitt. S.), but no deity, and no season. In accordance with these speculations, single objects of those here enumerated -are frequently found elsewhere identified with their respective deities and castes. On the same principle, the three savanas, or morning, mid-day, and evening libations? at the Soma-sacrifice, as well as the first three days of the 1 See Weber, Ind. Stud. X, p. 8. 2 In Ath.-veda IX, 1, 11, the three savanas are assigned to the Asvins, Indra- Agni, and the Ribhus (cf. Ait. Br. VI, 12) respectively; and in another passage of the same collection. VI, 47, 1, to a. Agni; b. the Visve Devak, Maruts and Indra; and c. the Bards (kavi). In Vag. S. XIX, 26, also, the morming libation is assigned to the Asvins (?.as the two Adhvaryus of the gods, cf. Sat. Br. I, 1, 2,175 IV, 1, 5,15; Ait. Br. I, 18); but in Taitt. S. II, 2, 3,1; Ait. Br. ITI, 13; Sat. Br. Il, 4, 4,123; IV, 2, 4, 4-5 they are referred to Agni, Indra, and the Visve Devak respectively. See, also, Sat. Br. IV, 3, 5,1, where the Vasus (related to Agni III, 4, 2, 1; VI, 1, 2,10), Rudras, and Adityas (cf, VI, 1, 2, 10, and Ait. Br. III, 13) are connected with the three libations. ‘ INTRODUCTION. xix
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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