Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The K4zva text of this paragraph, though differently worded, yields the same sense; except that it refers to 282 SATAPATHA-BRAHMANA. SEconD BRAHMANA. 1. He may set up the two fires! under the Krzttikas; for they, the Kvzttikds, are doubtless Agni’s asterism, so that if he sets up his fires under Agni’s asterism, (he will bring about) a correspondence (between his fires and the asterism): for this reason he may set up his fires under the Kvzttikas. 2. Moreover, the other lunar asterisms (consist of) one, two, three or four (stars), so that the K7zttikas are the most numerous (of asterisms)?: hence he thereby obtains an abundance. For this reason he may set up his fires under the Kvvttikas. 3. And again, they do not move away from the eastern quarter, whilst the other asterisms do move from the eastern quarter. Thus his (two fires) are established in the eastern quarter: for this reason he may set up his fires under the Kvzttikas. 4. On the other hand (it is argued) why he should not set up the fires under the Kvrzttikds. Originally, namely, the latter were the wives of the Bears (vzksha) ; for the seven Azshis * were in former times ’ the sacrificer himself and to the wishes he entertains in collecting the objects. 1 That is, the Garhapatya and Ahavantya, the two principal fires. ® Whilst the Krzttikas, or Pleiades, are supposed to consist of seven (or, according to others, of six) stars, the remaining twentysix nakshatras or lunar mansions, according to our author, vary between one and four stars. Hence the Krsttikds are also called Bahulfs, ‘the numerous.’ In the later accounts, however, a larger number of stars is attributed to several nakshatras. Cf. Weber, Nakshatra, II, pp. 368, 381. The Kaava text has: ‘Other nakshatras are (i.e. consist of) four; and there is here an abundance, so that he thereby obtains abundance.’ 8 Saptarshi, or the seven Aishis, is the designation .of the tl KANDA, I ADHYAYA, 2 BRAHMANA, 7. 283 called the Azkshas (bears). They were, however, precluded from intercourse (with their husbands), for the latter, the seven Aishis, rise in the north, and they (the Krzttik4s) in the east. Now it is a misfortune for one to be precluded from intercourse (with his wife): he should therefore not set up his fires under the Kvzttik4s, lest he should thereby be precluded from intercourse. 5. But he may nevertheless set up (his fire under the Kvzttikas) ; for Agni doubtless is their mate, and it is with Agni that they have intercourse: for this reason he may set up (the fire under the KvzttikAs). 6. He may also set up his fires under (the asterism of) Rohizi. For under Rohiai it was that Pragépati, when desirous of progeny (or creatures), set up his fires. He created beings, and the creatures pro- - duced by him remained invariable and constant’, like (red) cows (rohizi): hence the cow-like nature of Rohizi. Rich in cattle and offspring therefore he becomes whosoever, knowing this, sets up his fires under Rohiat.
2He created beings, and the creatures pro- - duced by him remained invariable and constant’, like (red) cows (rohizi): hence the cow-like nature of Rohizi. Rich in cattle and offspring therefore he becomes whosoever, knowing this, sets up his fires under Rohiat. 7. Under Rohizt, indeed, the cattle set up their fires, thinking that they might attain to (ruh) the desire (or love) of men. They did attain to the constellation of Ursa Major, or the Wain. In the Rig-veda, rzkshah (bears) occurs once (I, 24, 10), either in the same restricted sense, or in that of stars generally. 1«T4 asya prag&h srish ekarfip4 upastabdh4s tasth rohiaya iva.” The Kazva text reads: Tam im4’ prag4h srishf rohinya ivopastabdh4s tasthur ekarfpa iva. Sayama interprets upastabdh4& (‘propped up, erect,’ established) by ‘pratibaddhagAtayah (of continuous lineage), and ekarfipaA (‘uniform’) by ‘avikéhinnapravaha’ (of uninterrupted flow or succession).’ In Taitt. Br. I, 1, 2, 2, it is stated that Pragdpati created Agni under (the asterism) Rohiat, and that the gods then set up that fire under the same asterism. 284 SATAPATHA-BRAHMANA, desire of men; and whatever desire the cattle then obtained in regard to men, that same desire he obtains, in regard to cattle, whosoever, knowing this, sets up his fire under Rohimt. 8. He may also set up his fires under (the asterism of) Mvzgastrsha. For Mvigasirsha, indeed, is the head of Prag4pati'; and the head (siras) means excellence (srt), for the head does indeed mean excellence: hence they say of him who is the most excellent (sresh¢ha) of a community, that he is the head.of that community. Excellence therefore he attains whosoever, knowing this, sets up his fire under Mvzgasirsha. 9. On the other hand (it is argued) why one should not set up his fire under Mvzgastrsha*. The latter, indeed, is Pragdpati’s body. Now, when they (the gods) on that occasion pierced him* with what is called ‘the three-knotted arrow, he abandoned that ’ For the mythical allusions in this and the succeeding paragraphs, we have to compare Sat. Br. I, 7, 4,1; Ait. Br. III, 33. According to the version of the myth given in the latter work, PragApati transformed himself into a roe-buck (risya) and approached his own daughter (either the sky, or the dawn), who had assumed the shape of a doe (rohit). Out of their most fearful forms the gods then fashioned a divine being called Bhftavat (i.e. Rudra), in order to punish Prag4pati for his incestuous deed. The latter was accordingly pierced by Bhftavat’s arrow and bounded up to the sky, where he became the constellation called Mriga (i.e. Mrigasirsha), while his daughter became the asterism Rohit. ‘The arrow on the other hand, with which Prag&pati was pierced, became the constellation called ‘the three-knotted arrow (perhaps the girdle of Orion).’ 2 The Black Yagus does not recommend this asterism for the performance of agny4dheya.
3‘The arrow on the other hand, with which Prag&pati was pierced, became the constellation called ‘the three-knotted arrow (perhaps the girdle of Orion).’ 2 The Black Yagus does not recommend this asterism for the performance of agny4dheya. ®* The Kava text reads, ‘When, on that occasion, that god (viz. Rudra) pierced him with the three-knotted arrow.’ II KANDA, I ADHYAYA, 2 BRAHMANA, II. 285, body, for the body is a mere relic (or dwelling, vastu), unholy and sapless. He should therefore not set up his fires under Mrzgasirsha. 10. But he may, nevertheless, set them up (under Mrigasirsha). For, assuredly, the body of that god, Pragapati, is neither a relic nor unholy': he may therefore set up (his fires under Mvzgastrsha). ‘Under the Punarvasd he should perform the Punarddheya%, thus (it is prescribed). 11. He may also set up his fires under the Phalgunts. They, the Phalgunts, are Indra’s asterism °, " and even correspond to him in name; for indeed Indra is also called Arguna, this being his mystic name; and they (the Phalgunts) are also called Argunts.. Hence he overtly calls them Phalgunts, for who dares to use his (the god’s) mystic name? Moreover, the sacrificer himself is Indra, so that he in that case sets up his fires under his own asterism. Indra is the deity of the sacrifice; and accordingly his Agny4dheya is thereby brought 1 Na va etasya devasya vastu nayagfiiyam na sariram asti.— Na vai tasya vastu na niviryam ndyagmiyam asti, ‘for the relic of that (god) is neither sapless nor impure.’ K4sva recension. 3 Te. the repetition of the A4dheya, or setting up of his fires, a ceremony which has to be performed in the event of the 4dheya having proved unsuccessful; that is, in case he should not have prospered or even sustained losses. The direction has been inserted in this place on account of the position of Punarvas4, as the fifth mansion, between Mrigasirsha, the third, and (Piirva and Uttara) Phalgunts, the ninth and tenth mansions, in the original order of the nakshatras. * In Taitt. Br. I, 1, 2, 4, the Pf&rve Phalguni are assigned to Aryaman, and the Uttare Phalguni to Bhaga. While, however, both these asterisms are there recommended for the agnyadheya, the Pfirve Phalguni are rejected as unsuitable further on, in par. 8 (?a later addition). 286 SATAPATHA-BRAHMANA, into relation with Indra. He may set up the fires under the first (Pirva-phalgunts)—whereby an advancing (successful) sacrifice accrues to him; or he may set them up under the second (Uttaraphalgunts)—whereby a_ progressive (uttaravat) improvement accrues to him. 12. Let him set up his fires under the asterism Hasta’, whosoever should wish that (presents) should be offered him: then indeed (that will take place) forthwith; for whatever js offered with the hand (hasta), that indeed is given to him.
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 K4zva text of this paragraph, though differently worded, yields the same sense; except that it refers to 282 SATAPATHA-BRAHMANA. SEconD BRAHMANA. 1. He may set up the two fires! under the Krzttikas; for they, the Kvzttikds, are doubtless Agni’s asterism, so that if he sets up his fires under Agni’s asterism, (he will bring about) a correspondence (between his fires and the asterism): for this reason he may set up his fires under the Kvzttikas. 2. Moreover, the other lunar asterisms (consist of) one, two, three or four (stars), so that the K7zttikas are the most numerous (of asterisms)?: hence he thereby obtains an abundance. For this reason he may set up his fires under the Kvvttikas. 3. And again, they do not move away from the eastern quarter, whilst the other asterisms do move from the eastern quarter. Thus his (two fires) are established in the eastern quarter: for this reason he may set up his fires under the Kvzttikas. 4. On the other hand (it is argued) why he should not set up the fires under the Kvrzttikds. Originally, namely, the latter were the wives of the Bears (vzksha) ; for the seven Azshis * were in former times ’ the sacrificer himself and to the wishes he entertains in collecting the objects. 1 That is, the Garhapatya and Ahavantya, the two principal fires. ® Whilst the Krzttikas, or Pleiades, are supposed to consist of seven (or, according to others, of six) stars, the remaining twentysix nakshatras or lunar mansions, according to our author, vary between one and four stars. Hence the Krsttikds are also called Bahulfs, ‘the numerous.’ In the later accounts, however, a larger number of stars is attributed to several nakshatras. Cf. Weber, Nakshatra, II, pp. 368, 381. The Kaava text has: ‘Other nakshatras are (i.e. consist of) four; and there is here an abundance, so that he thereby obtains abundance.’ 8 Saptarshi, or the seven Aishis, is the designation .of the tl KANDA, I ADHYAYA, 2 BRAHMANA, 7. 283 called the Azkshas (bears). They were, however, precluded from intercourse (with their husbands), for the latter, the seven Aishis, rise in the north, and they (the Krzttik4s) in the east. Now it is a misfortune for one to be precluded from intercourse (with his wife): he should therefore not set up his fires under the Kvzttik4s, lest he should thereby be precluded from intercourse. 5. But he may nevertheless set up (his fire under the Kvzttikas) ; for Agni doubtless is their mate, and it is with Agni that they have intercourse: for this reason he may set up (the fire under the KvzttikAs). 6. He may also set up his fires under (the asterism of) Rohizi. For under Rohiai it was that Pragépati, when desirous of progeny (or creatures), set up his fires. He created beings, and the creatures pro- - duced by him remained invariable and constant’, like (red) cows (rohizi): hence the cow-like nature of Rohizi. Rich in cattle and offspring therefore he becomes whosoever, knowing this, sets up his fires under Rohiat.
2He created beings, and the creatures pro- - duced by him remained invariable and constant’, like (red) cows (rohizi): hence the cow-like nature of Rohizi. Rich in cattle and offspring therefore he becomes whosoever, knowing this, sets up his fires under Rohiat. 7. Under Rohizt, indeed, the cattle set up their fires, thinking that they might attain to (ruh) the desire (or love) of men. They did attain to the constellation of Ursa Major, or the Wain. In the Rig-veda, rzkshah (bears) occurs once (I, 24, 10), either in the same restricted sense, or in that of stars generally. 1«T4 asya prag&h srish ekarfip4 upastabdh4s tasth rohiaya iva.” The Kazva text reads: Tam im4’ prag4h srishf rohinya ivopastabdh4s tasthur ekarfpa iva. Sayama interprets upastabdh4& (‘propped up, erect,’ established) by ‘pratibaddhagAtayah (of continuous lineage), and ekarfipaA (‘uniform’) by ‘avikéhinnapravaha’ (of uninterrupted flow or succession).’ In Taitt. Br. I, 1, 2, 2, it is stated that Pragdpati created Agni under (the asterism) Rohiat, and that the gods then set up that fire under the same asterism. 284 SATAPATHA-BRAHMANA, desire of men; and whatever desire the cattle then obtained in regard to men, that same desire he obtains, in regard to cattle, whosoever, knowing this, sets up his fire under Rohimt. 8. He may also set up his fires under (the asterism of) Mvzgastrsha. For Mvigasirsha, indeed, is the head of Prag4pati'; and the head (siras) means excellence (srt), for the head does indeed mean excellence: hence they say of him who is the most excellent (sresh¢ha) of a community, that he is the head.of that community. Excellence therefore he attains whosoever, knowing this, sets up his fire under Mvzgasirsha. 9. On the other hand (it is argued) why one should not set up his fire under Mvzgastrsha*. The latter, indeed, is Pragdpati’s body. Now, when they (the gods) on that occasion pierced him* with what is called ‘the three-knotted arrow, he abandoned that ’ For the mythical allusions in this and the succeeding paragraphs, we have to compare Sat. Br. I, 7, 4,1; Ait. Br. III, 33. According to the version of the myth given in the latter work, PragApati transformed himself into a roe-buck (risya) and approached his own daughter (either the sky, or the dawn), who had assumed the shape of a doe (rohit). Out of their most fearful forms the gods then fashioned a divine being called Bhftavat (i.e. Rudra), in order to punish Prag4pati for his incestuous deed. The latter was accordingly pierced by Bhftavat’s arrow and bounded up to the sky, where he became the constellation called Mriga (i.e. Mrigasirsha), while his daughter became the asterism Rohit. ‘The arrow on the other hand, with which Prag&pati was pierced, became the constellation called ‘the three-knotted arrow (perhaps the girdle of Orion).’ 2 The Black Yagus does not recommend this asterism for the performance of agny4dheya.
3‘The arrow on the other hand, with which Prag&pati was pierced, became the constellation called ‘the three-knotted arrow (perhaps the girdle of Orion).’ 2 The Black Yagus does not recommend this asterism for the performance of agny4dheya. ®* The Kava text reads, ‘When, on that occasion, that god (viz. Rudra) pierced him with the three-knotted arrow.’ II KANDA, I ADHYAYA, 2 BRAHMANA, II. 285, body, for the body is a mere relic (or dwelling, vastu), unholy and sapless. He should therefore not set up his fires under Mrzgasirsha. 10. But he may, nevertheless, set them up (under Mrigasirsha). For, assuredly, the body of that god, Pragapati, is neither a relic nor unholy': he may therefore set up (his fires under Mvzgastrsha). ‘Under the Punarvasd he should perform the Punarddheya%, thus (it is prescribed). 11. He may also set up his fires under the Phalgunts. They, the Phalgunts, are Indra’s asterism °, " and even correspond to him in name; for indeed Indra is also called Arguna, this being his mystic name; and they (the Phalgunts) are also called Argunts.. Hence he overtly calls them Phalgunts, for who dares to use his (the god’s) mystic name? Moreover, the sacrificer himself is Indra, so that he in that case sets up his fires under his own asterism. Indra is the deity of the sacrifice; and accordingly his Agny4dheya is thereby brought 1 Na va etasya devasya vastu nayagfiiyam na sariram asti.— Na vai tasya vastu na niviryam ndyagmiyam asti, ‘for the relic of that (god) is neither sapless nor impure.’ K4sva recension. 3 Te. the repetition of the A4dheya, or setting up of his fires, a ceremony which has to be performed in the event of the 4dheya having proved unsuccessful; that is, in case he should not have prospered or even sustained losses. The direction has been inserted in this place on account of the position of Punarvas4, as the fifth mansion, between Mrigasirsha, the third, and (Piirva and Uttara) Phalgunts, the ninth and tenth mansions, in the original order of the nakshatras. * In Taitt. Br. I, 1, 2, 4, the Pf&rve Phalguni are assigned to Aryaman, and the Uttare Phalguni to Bhaga. While, however, both these asterisms are there recommended for the agnyadheya, the Pfirve Phalguni are rejected as unsuitable further on, in par. 8 (?a later addition). 286 SATAPATHA-BRAHMANA, into relation with Indra. He may set up the fires under the first (Pirva-phalgunts)—whereby an advancing (successful) sacrifice accrues to him; or he may set them up under the second (Uttaraphalgunts)—whereby a_ progressive (uttaravat) improvement accrues to him. 12. Let him set up his fires under the asterism Hasta’, whosoever should wish that (presents) should be offered him: then indeed (that will take place) forthwith; for whatever js offered with the hand (hasta), that indeed is given to him.
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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