Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1.!’ + «Kantya in nv ato dvishan dvishate ’ratiyati kim v etévanmftram upaganita yathedam ito ’nyathdsad iti. The KAnva MS. has, ‘tad u vai devin4m atath4sa kantya in nu tato dvishan dvishate ’ratiyed atha kim tévanm4tram. Te hokus katham idam ito no ‘nyath4 sy4d iti.’ * Azyuta, literally ‘not fallen,’ hence invariable, indispensable is an epithet frequently applied to Agni’s sacrificial cake; cf. I, 4, 2,16; I, 6, 2, 5. ® See p. 148, note 2. I KANDA, 6 ADHYAYA, I BRAHMANA, II. 157 ‘Tandinapat, O Agni...!’ ‘The Ids,O Agni...!’ ‘The Barhis,O Agni...!’ ‘Svahé Agni!’ And verily, whosoever knows that Agni is thus allowed to share (in the sacrifice) along with the Seasons, he is allowed to participate in whatever auspicious rite is performed by one who professes to be equal (in that knowledge) to him ;—for him, being possessed of Agni, the Seasons, themselves possessed of Agni, ripen the plants and everything here. g. Now, as to this point, some raise the objection, ‘But since they invite the fore-offerings last of all (at the two libations of butter)’, why do they offer prayer to them first of all ?’—Because they established them last of all in the sacrifice ?; and because they said, ‘we will offer prayer to you first :’ for that reason they invite them last, and offer prayer to them first. 10. By the fourth fore-offering the gods, assuredly, obtained the sacrifice, and by the fifth they firmly established it; and by what part of the sacrifice after that remained unaccomplished they gained the world of heaven. 11. In going to heaven they were afraid of an attack from the Asuras and Rakshas. They placed Agni at their head, as the Rakshas-killer, the repeller of the Rakshas; they placed Agni in their midst, as the Rakshas-killer, the repeller of the Rakshas; they placed Agni in their rear, as the Rakshas-killer, the repeller of the Rakshas. 1 In the devatan4m 4vahanam or invitation of the deities, the last formula, addressed to the butter-drinking deities, is supposed to refer to the fore- and after-offerings. Cf. I, 4, 2, 16-17. * See I, 5, 3, 23. 158 SATAPATHA-BRAHMANA. 12. And if the Asuras and Rakshas wished to attack them in front, Agni repelled them, as the Rakshas-killer, the repeller of the Rakshas; if they wished to attack in the centre, Agni repelled them, as the Rakshas-killer, the repeller of the Rakshas ; and if they wished to attack in the rear, Agni repelled them, as the Rakshas-killer, the repeller of the Rakshas: being thus guarded on all sides by Agnis, they reached the world of heaven. 13. And in the same way this one now obtains the sacrifice by means of the fourth fore-offering, and by means of the fifth he establishes it; and by what part of the sacrifice after that remains unaccomplished, he gains the world of heaven.
213. And in the same way this one now obtains the sacrifice by means of the fourth fore-offering, and by means of the fifth he establishes it; and by what part of the sacrifice after that remains unaccomplished, he gains the world of heaven. 14. Now when he pronounces the offering-prayer over Agni’s butter-portion, he thereby places Agni in front, as the Rakshas-killer, the repeller of the Rakshas ; and when Agni’s sacrificial cake is (offered), he thereby places Agni in the midst, as the Rakshaskiller, the repeller of the Rakshas; and when he pronounces the offering-prayer to Agni Svish/Zakrzt (the maker of good offering), he thereby places Agni in the rear, as the Rakshas-killer, the repeller of the Rakshas. 15. And if the Asuras and Rakshas try to attack him (the sacrificer) in front, Agni repels them, as the Rakshas-killer, the repeller of the Rakshas; if they try to attack him in the centre, Agni repels them, as the Rakshas-killer, the repeller of the Rakshas; and if they try to attack him from behind, Agni repels them, as the Rakshas-killer, the repeller of the Rakshas: being thus guarded on every side by Agnis, he gains the world of heaven. 16. And if any one were to imprecate evil on him I KANDA, 6 ADHYAYA, I BRAHMANA, 20. 159 previously to (or, in the fore-part of) the (chief) sacrifice, let him be thus spoken to, ‘Thou shalt suffer some disease of the face! thou shalt become either blind or deaf!’ for these, in truth, are diseases of the face: and thus it would indeed fare with him. 17. If any one were to imprecate evil on him in the middle of the sacrifice, let him be thus spoken to, ‘Thou shalt be without offspring, without cattle!’ for offspring and cattle, indeed, constitute the centre (i.e. the substantial possession of man): and thus it would indeed fare with him. 18. If any one were to imprecate evil on him after the completion of the (chief) sacrifice, let him be thus spoken to, ‘Unstable and poor, thou shalt swiftly go to yonder world!’ for thus it would indeed fare with him. One should not therefore utter imprecations: for whosoever thus understands this has the advantage. 19. He who gains by means of the fore-offerings, assuredly, gains the year’, But he alone gains it who knows its doors; for what were he to do with a house who cannot find his way inside? Even as those (fore-offerings) are (the doors) of this (sacrifice), so is the spring a door, and so is the winter a door, of that (year), This same year he enters, as the world of heaven; for, assuredly, the year is all, and the All (universe) is imperishable: his thereby becomes imperishable merit, the imperishable world. Tue Two Butter-portions (AGYABHAGA) To AGNI AND Soma. 20. Here now some say, ‘To what deity belong the butter-portions?’ Let him reply, ‘To Pragapati;’ ’ See I, 5, 3, 3- 160 SATAPATHA-BRAHMANA.
3Tue Two Butter-portions (AGYABHAGA) To AGNI AND Soma. 20. Here now some say, ‘To what deity belong the butter-portions?’ Let him reply, ‘To Pragapati;’ ’ See I, 5, 3, 3- 160 SATAPATHA-BRAHMANA. for, assuredly, Pragdpati is undefined! (mysterious); and undefined are the butter-portions, because they have the sacrificer for their deity; for the sacrificer is Pragdpati at his own sacrifice, since it is by his order that the priests spread and produce it. 21. Having basted the havis with butter and made two cuttings from it, he pours some of the butter thereon: thus the oblation is offered combined with butter, and thereby indeed it is offered combined with the sacrificer; and for one who knows this,— whether he has a sacrifice performed for him while he is far away, or while he is near,—the sacrifice is performed in the same way as it would be performed if he were near; and he who knows this, even though he do much evil, is not shut out from the sacrifice. SEconD BRAHMANA. 1. Verily, by means of the sacrifice the gods made that conquest (of the world of heaven). When they had conquered, they said, ‘How may this (celestial region) be made unattainable by men?’ They then sipped the sap of the sacrifice, as bees would suck out honey; and having drained the sacrifice and effaced the traces of it with the (sacrificial) post’, they 1 Because he (?as lord of creatures) represents all the deities, and one cannot say ‘he is such or such a one,’ Sayama. Cf. also I, 1,1, 12. ? Yipena yop4yitva, literally ‘having made it level by means of the yfilpa,’=yfipendékhadya, ‘having covered it over with the yQpa, Sayama (cf. also on Rig-veda I, 104, 4). For other versions of the same myth, cf. Ait. Br. II, 1 [‘they debarred them (ayopayan, viz. the men and Rishis from the sacrificial knowledge) by means of the yfipa, Haug]; Taitt. S. VI, 3, 4,73 > 1 KANDA, 6 ADHYAYA, 2 BRAHMANA, 4. 161 concealed themselves: and because they effaced (ay opayan, viz. the sacrifice) with it, therefore it is called yfpa (sacrificial post). Now this was heard by the 2shis : . ‘Verily, by means of the sacrifice the gods gained this conquest. When they had conquered, they said, “How may this (celestial region) be made unattainable by men?” They then sipped the sap of the sacrifice, as bees would suck out honey ; and having drained the sacrifice and effaced the traces of it with the (sacrificial) post, they concealed themselves.’ They (the Ashis) thereupon set about searching for it.
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.
1.!’ + «Kantya in nv ato dvishan dvishate ’ratiyati kim v etévanmftram upaganita yathedam ito ’nyathdsad iti. The KAnva MS. has, ‘tad u vai devin4m atath4sa kantya in nu tato dvishan dvishate ’ratiyed atha kim tévanm4tram. Te hokus katham idam ito no ‘nyath4 sy4d iti.’ * Azyuta, literally ‘not fallen,’ hence invariable, indispensable is an epithet frequently applied to Agni’s sacrificial cake; cf. I, 4, 2,16; I, 6, 2, 5. ® See p. 148, note 2. I KANDA, 6 ADHYAYA, I BRAHMANA, II. 157 ‘Tandinapat, O Agni...!’ ‘The Ids,O Agni...!’ ‘The Barhis,O Agni...!’ ‘Svahé Agni!’ And verily, whosoever knows that Agni is thus allowed to share (in the sacrifice) along with the Seasons, he is allowed to participate in whatever auspicious rite is performed by one who professes to be equal (in that knowledge) to him ;—for him, being possessed of Agni, the Seasons, themselves possessed of Agni, ripen the plants and everything here. g. Now, as to this point, some raise the objection, ‘But since they invite the fore-offerings last of all (at the two libations of butter)’, why do they offer prayer to them first of all ?’—Because they established them last of all in the sacrifice ?; and because they said, ‘we will offer prayer to you first :’ for that reason they invite them last, and offer prayer to them first. 10. By the fourth fore-offering the gods, assuredly, obtained the sacrifice, and by the fifth they firmly established it; and by what part of the sacrifice after that remained unaccomplished they gained the world of heaven. 11. In going to heaven they were afraid of an attack from the Asuras and Rakshas. They placed Agni at their head, as the Rakshas-killer, the repeller of the Rakshas; they placed Agni in their midst, as the Rakshas-killer, the repeller of the Rakshas; they placed Agni in their rear, as the Rakshas-killer, the repeller of the Rakshas. 1 In the devatan4m 4vahanam or invitation of the deities, the last formula, addressed to the butter-drinking deities, is supposed to refer to the fore- and after-offerings. Cf. I, 4, 2, 16-17. * See I, 5, 3, 23. 158 SATAPATHA-BRAHMANA. 12. And if the Asuras and Rakshas wished to attack them in front, Agni repelled them, as the Rakshas-killer, the repeller of the Rakshas; if they wished to attack in the centre, Agni repelled them, as the Rakshas-killer, the repeller of the Rakshas ; and if they wished to attack in the rear, Agni repelled them, as the Rakshas-killer, the repeller of the Rakshas: being thus guarded on all sides by Agnis, they reached the world of heaven. 13. And in the same way this one now obtains the sacrifice by means of the fourth fore-offering, and by means of the fifth he establishes it; and by what part of the sacrifice after that remains unaccomplished, he gains the world of heaven.
213. And in the same way this one now obtains the sacrifice by means of the fourth fore-offering, and by means of the fifth he establishes it; and by what part of the sacrifice after that remains unaccomplished, he gains the world of heaven. 14. Now when he pronounces the offering-prayer over Agni’s butter-portion, he thereby places Agni in front, as the Rakshas-killer, the repeller of the Rakshas ; and when Agni’s sacrificial cake is (offered), he thereby places Agni in the midst, as the Rakshaskiller, the repeller of the Rakshas; and when he pronounces the offering-prayer to Agni Svish/Zakrzt (the maker of good offering), he thereby places Agni in the rear, as the Rakshas-killer, the repeller of the Rakshas. 15. And if the Asuras and Rakshas try to attack him (the sacrificer) in front, Agni repels them, as the Rakshas-killer, the repeller of the Rakshas; if they try to attack him in the centre, Agni repels them, as the Rakshas-killer, the repeller of the Rakshas; and if they try to attack him from behind, Agni repels them, as the Rakshas-killer, the repeller of the Rakshas: being thus guarded on every side by Agnis, he gains the world of heaven. 16. And if any one were to imprecate evil on him I KANDA, 6 ADHYAYA, I BRAHMANA, 20. 159 previously to (or, in the fore-part of) the (chief) sacrifice, let him be thus spoken to, ‘Thou shalt suffer some disease of the face! thou shalt become either blind or deaf!’ for these, in truth, are diseases of the face: and thus it would indeed fare with him. 17. If any one were to imprecate evil on him in the middle of the sacrifice, let him be thus spoken to, ‘Thou shalt be without offspring, without cattle!’ for offspring and cattle, indeed, constitute the centre (i.e. the substantial possession of man): and thus it would indeed fare with him. 18. If any one were to imprecate evil on him after the completion of the (chief) sacrifice, let him be thus spoken to, ‘Unstable and poor, thou shalt swiftly go to yonder world!’ for thus it would indeed fare with him. One should not therefore utter imprecations: for whosoever thus understands this has the advantage. 19. He who gains by means of the fore-offerings, assuredly, gains the year’, But he alone gains it who knows its doors; for what were he to do with a house who cannot find his way inside? Even as those (fore-offerings) are (the doors) of this (sacrifice), so is the spring a door, and so is the winter a door, of that (year), This same year he enters, as the world of heaven; for, assuredly, the year is all, and the All (universe) is imperishable: his thereby becomes imperishable merit, the imperishable world. Tue Two Butter-portions (AGYABHAGA) To AGNI AND Soma. 20. Here now some say, ‘To what deity belong the butter-portions?’ Let him reply, ‘To Pragapati;’ ’ See I, 5, 3, 3- 160 SATAPATHA-BRAHMANA.
3Tue Two Butter-portions (AGYABHAGA) To AGNI AND Soma. 20. Here now some say, ‘To what deity belong the butter-portions?’ Let him reply, ‘To Pragapati;’ ’ See I, 5, 3, 3- 160 SATAPATHA-BRAHMANA. for, assuredly, Pragdpati is undefined! (mysterious); and undefined are the butter-portions, because they have the sacrificer for their deity; for the sacrificer is Pragdpati at his own sacrifice, since it is by his order that the priests spread and produce it. 21. Having basted the havis with butter and made two cuttings from it, he pours some of the butter thereon: thus the oblation is offered combined with butter, and thereby indeed it is offered combined with the sacrificer; and for one who knows this,— whether he has a sacrifice performed for him while he is far away, or while he is near,—the sacrifice is performed in the same way as it would be performed if he were near; and he who knows this, even though he do much evil, is not shut out from the sacrifice. SEconD BRAHMANA. 1. Verily, by means of the sacrifice the gods made that conquest (of the world of heaven). When they had conquered, they said, ‘How may this (celestial region) be made unattainable by men?’ They then sipped the sap of the sacrifice, as bees would suck out honey; and having drained the sacrifice and effaced the traces of it with the (sacrificial) post’, they 1 Because he (?as lord of creatures) represents all the deities, and one cannot say ‘he is such or such a one,’ Sayama. Cf. also I, 1,1, 12. ? Yipena yop4yitva, literally ‘having made it level by means of the yfilpa,’=yfipendékhadya, ‘having covered it over with the yQpa, Sayama (cf. also on Rig-veda I, 104, 4). For other versions of the same myth, cf. Ait. Br. II, 1 [‘they debarred them (ayopayan, viz. the men and Rishis from the sacrificial knowledge) by means of the yfipa, Haug]; Taitt. S. VI, 3, 4,73 > 1 KANDA, 6 ADHYAYA, 2 BRAHMANA, 4. 161 concealed themselves: and because they effaced (ay opayan, viz. the sacrifice) with it, therefore it is called yfpa (sacrificial post). Now this was heard by the 2shis : . ‘Verily, by means of the sacrifice the gods gained this conquest. When they had conquered, they said, “How may this (celestial region) be made unattainable by men?” They then sipped the sap of the sacrifice, as bees would suck out honey ; and having drained the sacrifice and effaced the traces of it with the (sacrificial) post, they concealed themselves.’ They (the Ashis) thereupon set about searching for it.
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.