Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1S. I, 3, 23-24. I KANDA, 5 ADHYAYA, I BRAHMANA, 19. 135 propitiates both Agni and the gods; for by first naming Agni, he propitiates Agni; and by first naming him who is the Hotr? of the gods, he propitiates the gods. 16. ‘ Together with father Vaisvanara,—for the father Vaisvanara (‘common to all men’), doubtless, is the year, is Pragdpati (lord of creatures); hence he thereby propitiates the year and thus Pragdpati.— ‘O Agni! O Pfshan! O Brthaspati! speak forth and offer up sacrifice (pra-yag) !’—he (the Hotz), namely, will have to recite the anuvAkyA4s and the yagyas'; he therefore now propitiates those gods : ‘do ye recite, do ye offer!’ thus (he thereby says). 17. ‘ May we partake of the bounty of the Vasus, of the wide sway of the Rudras! may we be beloved of the Adityas for the sake of (aditi) security from injury, free from obstruction !’—these, to wit, the Vasus, Rudras, and Adityas, namely, are three (classes of) gods: ‘may we enjoy their protection’ he thereby says. 18. ‘May I this day utter speech that is agreeable to the gods;’—by this he means to say ‘may I this day recite what is agreeable to the gods,’ for auspicious it is when one recites what is agreeable to the gods. 19. ‘Agreeable to the Brahmans,’—by this he means to say ‘ may I this day recite what is agreeable to the Brahmanas (priests);’ for auspicious it is when one recites what is agreeable to the Brahmazas. 1 The yAgyas (offering-prayers) are the prayers which the Hotri pronounces when the offerings are poured into the fire (this being done simultaneously with, or immediately after, the vaushaJ, ‘may he carry it, with which the yagy4 ends, is pronounced). At the chief oblations the offering-prayer is preceded by an anuvaky4& or puro’nuvaky4 (invitatory prayer) by which the gods are invited to come to the offering, and which ends with ‘om,’ 136 SATAPATHA-BRAHMANA. 20. ‘Agreeable to Nardsamsa},’— man (nara), namely, is a creature: hence he says this for all the creatures ; thereby it is auspicious, and whether or not he knows (forms of speech that are agreeable), they are uttered (and received with applause), ‘ well he has recited! well he has recited !’—‘ What at the Hotvz choice may escape the crooked eye this day, that may Agni bring back here, he, the knower of beings (gAtavedas), the nimble one (vigarshazi)!’ —by this he means to say, ‘even as those (three) Agnis, whom they first chose for the Hotzzship, passed away?, (but thou, the fourth Agni, wast then obtained,) so do thou make good for me whatever mistake may have been committed at my election!’ and it is accordingly made good for him. 21. He now touches the Adhvaryu and the Agntdhra; for the Adhvaryu is the mind, and the Hotz is speech: thus he thereby brings mind and speech together. 22. At the same time he mutters?, ‘ From anguish may the six spaces protect me, fire, earth, water, wind, day, and night*!’—‘ may these deities protect .
222. At the same time he mutters?, ‘ From anguish may the six spaces protect me, fire, earth, water, wind, day, and night*!’—‘ may these deities protect . * Narasamsa [‘ the hope or desire (Asams&) of man (nara)’]is a mystical form of Agni, invoked chiefly in the Apri- hymns at animal sacrifices. ‘ Yatha sarve’pi nara 4 sarvatak samsanti tathavidhdya.’ Sayava. * See the legend I, 2, 3, 1 seq. * This and the succeeding formulas also are entirely different from those given in Asv. S. 1, 3, 27 seq. The Sankhay. S. I, 6 (Hillebrandt, Neu und Vollm. p. g1) seems to coincide, to some extent, with those given by our author. ‘ The six spaces or wide expanses (urvi) are several times referred to in Vedic texts, but the conception seems to have been very vague. They are generally supposed to include the space above, the space below, and the four quarters. In Rigveda VI, 47, 3-6 it is stated that they have been measured out I KANDA, 5 ADHYAYA, I BRAIIMANA, 25. 137 me from disease!’ thus he thereby says; for he whom these deities protect from disease, will not stumble (or fail). 23. He steps beside the Hotvz’s seat, takes one stalk of (reed) grass from the Hotrz’s seat and casts it outside (the sacrificial ground), with the formula, ‘Ejected is the wealth-clutcher (parAvasu, lit. “ offwealth”) !’ Formerly, namely, the Hotv7 of the Asuras was one Pardvasu by name: him he thereby ejects from the Hotvz’s seat. 24. He then sits down on the Hotvz’s seat, with the formula, ‘I here sit down on the seat of the wealth-bestower (arvAvasu, lit. “hither-wealth”) !’ for one Arvavasu by name was the Hotr? of the gods’, and on his seat he accordingly sits down. 25. At the same time he mutters, ‘O All-maker, thou art the protector of lives! do not ye two (fires) scorch me away (from this)?, injure me not! this by Indra, and that outside of them there is no being (bhuvanam); and they are then enumerated thus: the expanse of the earth, the height (varshman, ?highest point or sphere) of the sky (div), the sap (piyfisha) in the three elevations [?i.e. flowing, animating moisture, as rain, rivers, sap, &c.], the atmosphere, the ocean (? arzas, ? of light, air), and the sky (div). The enumeration of six objects in Atharva-veda II, 12, 1 seems to refer to the same conception: heaven and earth (dy4v4prvrthivi), the wide atmospheric region, the genius (fem.) of the field (kshetrasya patnt), the far-strider (Sun, Light), the wide atmospheric region (uru-antariksham as before; cf. the double enumeration of div in the Ark passage); and what has the Wind for its guardian (vatagopa). Cf. Weber, Ind. Stud. XIII, p. 164. Sankh. Grshyasitra I, 6, 4 gives heaven and earth, day and night, water and plants (St. Petersburg Dictionary s.v.). 1 According to the Kaushit. Br. VI, 10, Arvavasu was the Brahman of the gods. Weber, Ind. Stud. II, 306.
3Cf. Weber, Ind. Stud. XIII, p. 164. Sankh. Grshyasitra I, 6, 4 gives heaven and earth, day and night, water and plants (St. Petersburg Dictionary s.v.). 1 According to the Kaushit. Br. VI, 10, Arvavasu was the Brahman of the gods. Weber, Ind. Stud. II, 306. * The Hotrz’s seat stands north of the north-west corner of the altar, the Ahavaniya and the G&rhapatya fires being about equidistant from it towards south-east and south-west respectively. 138 SATAPATHA-BRAHMANA. is your sphere ;’ with this he moves slightly northwards: by this (mantra, he indicates that) he sits midway between the Ahavantya and the GAarhapatya, and thus he propitiates these two ; and in accordance with what he says, ‘do not scorch me away from this! injure me not!’ they do not injure him. 26. He then mutters whilst looking at the (Ahavantya) fire, ‘All ye gods, instruct me, how and what I am to mind while seated here as the chosen Hot?! declare my share (of the sacrificial duties), how and by what road I am to convey the oblation to you !’"— for as one says to those for whom food has been cooked, ‘order me how I am to bring it you, how I am to serve it up for you!’ in like manner he is desirous of directions regarding the gods, and for this reason he mutters thus, ‘instruct me how I may utter the Vashaf-call for you in its proper order, how I may bring you the oblation in its proper order!’ SECOND BRAHMANA. Tue Fore-oFFERincs (PrayAcas). 1. [The Hotvz continues], ‘May Agni, the priest (hotrz), know (undertake) Agni’s priestly duty (hautram), —thereby he says ‘may Agni, as Hotvz, know this!’ ‘Agni’s priestly duty’ he says, because it is his duty that he must know ;—‘ that means of salvation!,— the means of salvation, assuredly, is the sacrifice: ‘may he know the sacrifice’ is what he thereby says.—‘ Favourable to thee, O Sacrificer, is 1 Pr&vitram, literally ‘that which promotes, protects’ (‘ unser Hort’). Sayaza on Taitt. S. II, 5, 9, 5 explains it by ‘ prakrishfam avitram phalad4naripam asmadrakshanam yasmin hom&nush/A4ne tad idam prvitram.’ For this and the succeeding formulas, see Asy. I, 4, 10-11. 1 KAWDA, 5 ADHYAYA, 2 BRAHMANA, 4. 139 the deity!’ by this he says ‘favourable is the deity to thee, O Sacrificer, whose Hotz? is Agni?! !’— ‘Take up? the spoon, O Adhvaryu, full of butter!’ thereby he urges on the Adhvaryu. The reason why he mentions one (spoon) only (is this). 2. The Sacrificer, doubtless, stands behind the guhd, and he, who means evil to him, stands behind the upabhvzt; and if he were to speak of two (spoons), he would cause the spiteful enemy to countervail the Sacrificer. Behind the guhd stands the eater, and behind the upabhvzt the one to be eaten; and if he were to speak of two (spoons), he would make the one to be eaten countervail the eater. For these reasons he speaks of one (spoon) only.
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.
1S. I, 3, 23-24. I KANDA, 5 ADHYAYA, I BRAHMANA, 19. 135 propitiates both Agni and the gods; for by first naming Agni, he propitiates Agni; and by first naming him who is the Hotr? of the gods, he propitiates the gods. 16. ‘ Together with father Vaisvanara,—for the father Vaisvanara (‘common to all men’), doubtless, is the year, is Pragdpati (lord of creatures); hence he thereby propitiates the year and thus Pragdpati.— ‘O Agni! O Pfshan! O Brthaspati! speak forth and offer up sacrifice (pra-yag) !’—he (the Hotz), namely, will have to recite the anuvAkyA4s and the yagyas'; he therefore now propitiates those gods : ‘do ye recite, do ye offer!’ thus (he thereby says). 17. ‘ May we partake of the bounty of the Vasus, of the wide sway of the Rudras! may we be beloved of the Adityas for the sake of (aditi) security from injury, free from obstruction !’—these, to wit, the Vasus, Rudras, and Adityas, namely, are three (classes of) gods: ‘may we enjoy their protection’ he thereby says. 18. ‘May I this day utter speech that is agreeable to the gods;’—by this he means to say ‘may I this day recite what is agreeable to the gods,’ for auspicious it is when one recites what is agreeable to the gods. 19. ‘Agreeable to the Brahmans,’—by this he means to say ‘ may I this day recite what is agreeable to the Brahmanas (priests);’ for auspicious it is when one recites what is agreeable to the Brahmazas. 1 The yAgyas (offering-prayers) are the prayers which the Hotri pronounces when the offerings are poured into the fire (this being done simultaneously with, or immediately after, the vaushaJ, ‘may he carry it, with which the yagy4 ends, is pronounced). At the chief oblations the offering-prayer is preceded by an anuvaky4& or puro’nuvaky4 (invitatory prayer) by which the gods are invited to come to the offering, and which ends with ‘om,’ 136 SATAPATHA-BRAHMANA. 20. ‘Agreeable to Nardsamsa},’— man (nara), namely, is a creature: hence he says this for all the creatures ; thereby it is auspicious, and whether or not he knows (forms of speech that are agreeable), they are uttered (and received with applause), ‘ well he has recited! well he has recited !’—‘ What at the Hotvz choice may escape the crooked eye this day, that may Agni bring back here, he, the knower of beings (gAtavedas), the nimble one (vigarshazi)!’ —by this he means to say, ‘even as those (three) Agnis, whom they first chose for the Hotzzship, passed away?, (but thou, the fourth Agni, wast then obtained,) so do thou make good for me whatever mistake may have been committed at my election!’ and it is accordingly made good for him. 21. He now touches the Adhvaryu and the Agntdhra; for the Adhvaryu is the mind, and the Hotz is speech: thus he thereby brings mind and speech together. 22. At the same time he mutters?, ‘ From anguish may the six spaces protect me, fire, earth, water, wind, day, and night*!’—‘ may these deities protect .
222. At the same time he mutters?, ‘ From anguish may the six spaces protect me, fire, earth, water, wind, day, and night*!’—‘ may these deities protect . * Narasamsa [‘ the hope or desire (Asams&) of man (nara)’]is a mystical form of Agni, invoked chiefly in the Apri- hymns at animal sacrifices. ‘ Yatha sarve’pi nara 4 sarvatak samsanti tathavidhdya.’ Sayava. * See the legend I, 2, 3, 1 seq. * This and the succeeding formulas also are entirely different from those given in Asv. S. 1, 3, 27 seq. The Sankhay. S. I, 6 (Hillebrandt, Neu und Vollm. p. g1) seems to coincide, to some extent, with those given by our author. ‘ The six spaces or wide expanses (urvi) are several times referred to in Vedic texts, but the conception seems to have been very vague. They are generally supposed to include the space above, the space below, and the four quarters. In Rigveda VI, 47, 3-6 it is stated that they have been measured out I KANDA, 5 ADHYAYA, I BRAIIMANA, 25. 137 me from disease!’ thus he thereby says; for he whom these deities protect from disease, will not stumble (or fail). 23. He steps beside the Hotvz’s seat, takes one stalk of (reed) grass from the Hotrz’s seat and casts it outside (the sacrificial ground), with the formula, ‘Ejected is the wealth-clutcher (parAvasu, lit. “ offwealth”) !’ Formerly, namely, the Hotv7 of the Asuras was one Pardvasu by name: him he thereby ejects from the Hotvz’s seat. 24. He then sits down on the Hotvz’s seat, with the formula, ‘I here sit down on the seat of the wealth-bestower (arvAvasu, lit. “hither-wealth”) !’ for one Arvavasu by name was the Hotr? of the gods’, and on his seat he accordingly sits down. 25. At the same time he mutters, ‘O All-maker, thou art the protector of lives! do not ye two (fires) scorch me away (from this)?, injure me not! this by Indra, and that outside of them there is no being (bhuvanam); and they are then enumerated thus: the expanse of the earth, the height (varshman, ?highest point or sphere) of the sky (div), the sap (piyfisha) in the three elevations [?i.e. flowing, animating moisture, as rain, rivers, sap, &c.], the atmosphere, the ocean (? arzas, ? of light, air), and the sky (div). The enumeration of six objects in Atharva-veda II, 12, 1 seems to refer to the same conception: heaven and earth (dy4v4prvrthivi), the wide atmospheric region, the genius (fem.) of the field (kshetrasya patnt), the far-strider (Sun, Light), the wide atmospheric region (uru-antariksham as before; cf. the double enumeration of div in the Ark passage); and what has the Wind for its guardian (vatagopa). Cf. Weber, Ind. Stud. XIII, p. 164. Sankh. Grshyasitra I, 6, 4 gives heaven and earth, day and night, water and plants (St. Petersburg Dictionary s.v.). 1 According to the Kaushit. Br. VI, 10, Arvavasu was the Brahman of the gods. Weber, Ind. Stud. II, 306.
3Cf. Weber, Ind. Stud. XIII, p. 164. Sankh. Grshyasitra I, 6, 4 gives heaven and earth, day and night, water and plants (St. Petersburg Dictionary s.v.). 1 According to the Kaushit. Br. VI, 10, Arvavasu was the Brahman of the gods. Weber, Ind. Stud. II, 306. * The Hotrz’s seat stands north of the north-west corner of the altar, the Ahavaniya and the G&rhapatya fires being about equidistant from it towards south-east and south-west respectively. 138 SATAPATHA-BRAHMANA. is your sphere ;’ with this he moves slightly northwards: by this (mantra, he indicates that) he sits midway between the Ahavantya and the GAarhapatya, and thus he propitiates these two ; and in accordance with what he says, ‘do not scorch me away from this! injure me not!’ they do not injure him. 26. He then mutters whilst looking at the (Ahavantya) fire, ‘All ye gods, instruct me, how and what I am to mind while seated here as the chosen Hot?! declare my share (of the sacrificial duties), how and by what road I am to convey the oblation to you !’"— for as one says to those for whom food has been cooked, ‘order me how I am to bring it you, how I am to serve it up for you!’ in like manner he is desirous of directions regarding the gods, and for this reason he mutters thus, ‘instruct me how I may utter the Vashaf-call for you in its proper order, how I may bring you the oblation in its proper order!’ SECOND BRAHMANA. Tue Fore-oFFERincs (PrayAcas). 1. [The Hotvz continues], ‘May Agni, the priest (hotrz), know (undertake) Agni’s priestly duty (hautram), —thereby he says ‘may Agni, as Hotvz, know this!’ ‘Agni’s priestly duty’ he says, because it is his duty that he must know ;—‘ that means of salvation!,— the means of salvation, assuredly, is the sacrifice: ‘may he know the sacrifice’ is what he thereby says.—‘ Favourable to thee, O Sacrificer, is 1 Pr&vitram, literally ‘that which promotes, protects’ (‘ unser Hort’). Sayaza on Taitt. S. II, 5, 9, 5 explains it by ‘ prakrishfam avitram phalad4naripam asmadrakshanam yasmin hom&nush/A4ne tad idam prvitram.’ For this and the succeeding formulas, see Asy. I, 4, 10-11. 1 KAWDA, 5 ADHYAYA, 2 BRAHMANA, 4. 139 the deity!’ by this he says ‘favourable is the deity to thee, O Sacrificer, whose Hotz? is Agni?! !’— ‘Take up? the spoon, O Adhvaryu, full of butter!’ thereby he urges on the Adhvaryu. The reason why he mentions one (spoon) only (is this). 2. The Sacrificer, doubtless, stands behind the guhd, and he, who means evil to him, stands behind the upabhvzt; and if he were to speak of two (spoons), he would cause the spiteful enemy to countervail the Sacrificer. Behind the guhd stands the eater, and behind the upabhvzt the one to be eaten; and if he were to speak of two (spoons), he would make the one to be eaten countervail the eater. For these reasons he speaks of one (spoon) only.
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.
No commentary for this page.