Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
112. 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. 13. He may also set up his fires under itr. Now the gods and the Asuras, both of them sprung from Pragdpati, were contending for superiority. Both parties were desirous of rising to yonder world, the sky. The Asuras then constructed the fire (altar) called rauhiza (fit to ascend by), thinking, ‘Thereby we shall ascend (4-ruh) to the sky *’ 1 In the Taitt. Br. this asterism is not mentioned as suitable for the agnyadheya. The Asv. S. II, 1, 10 omits both Hasta and Kitr4; but permits the asterisms Visikhe and Uttare Prosh/sapade. ? In Taitt. Br. I, 1, 2, 4-6 this myth is related as follows: ‘There were Asuras, named K4lakafigas. They constructed a fire (altar) with a view to (gaining) the world of heaven. They put, every man of them, a brick to it. Indra, passing himself off for a Brahman, put a brick on for himself, saying, “This one, Kitra (the wonderful or bright one) by name, is for me!” They climbed up to heaven; Indra, however, pulled out his brick, and they tumbled down. And they who tumbled down, became spiders : two of them flew up, and they became the two heavenly dogs.”’ On this myth, Dr. A. Kuhn, ‘Uber entwicklungsstufen der mythenbildung,’ p. 129, remarks: ‘The myth given in Homer’s Od. xi, 305-325, of Otos and Ephialtes, who, in order to fight the immortal gods, piled Ossa on Olympos, and Pelion on Ossa, w’ otpavis GpBaros etn, and who are destroyed by Apollon, shows an obvious resemblance to these Indian myths; the more so, if we divest the latter of their Brahmanical form, by which altar-bricks are sub- II KANDA, I ADHYAYA, 2 BRAHMANA, 17. 287 14. Indra then considered’, ‘If they construct that (fire-altar), they will certainly prevail over us.’ He secured a brick and proceeded thither, passing himself off for a Brahman. 15. ‘Hark ye!’ he said, ‘I, too, will put on this (brick) for myself!’ ‘Very well,’ they replied. He put it on. That fire (altar) of theirs wanted but very little to be completely built up,— 16. When he said, ‘I shall take back this (brick) which belongs to me.’ He took hold of it and pulled it out; and on its being pulled out, the fire-altar fell down; and along with the falling fire-altar the Asuras fell down. He then converted those bricks into thunderbolts and clove the (Asuras’) necks. 17. Thereupon the gods assembled and said, ‘Wonderfully (Aitram) indeed it has fared with us who have slain so many enemies!’ Hence the wonderful nature (Aitr4tva)* of the asterism stituted for mountains; and if we bear in mind that the later versions of the myth, e. g. in the well-known passage of Ovid, put the Gigantes in the place of the Aloades.’ See also Weber, Nakshatra, IT, p. 372.
2g. in the well-known passage of Ovid, put the Gigantes in the place of the Aloades.’ See also Weber, Nakshatra, IT, p. 372. 1 The Kanva text here proceeds thus: The gods then were afraid and said, ‘If those (Asuras) complete (samAsyanti) that (firealtar), they will prevail over us.’ Then Indra having fastened a brick with the lightning-band (4rke#a dimn§4) went thither passing himself off for a Brahman. He said, ‘1, too, will put on this (brick) for myself.’ They said, ‘On then (upa hi)!’ He put it on. That (fire-altar) wanted but very little to be built up, when he said, ‘I shall take this (brick) which is mine.’ ‘Take it then (4 hi)!’ they said. Then seizing it (t{€m abhih4ya) he pulled it out. On its being pulled out the fire-altar tumbled down. On the fire-altar having tumbled down he made thunderbolts with those bricks and smote those (Asuras). Then the gods prevailed and the Asuras were worsted, &c. * Or, perhaps, its identity with (Indra’s brick) Aitr4; cf. preceding note, 288 SATAPATHA-BRAHMANA. Xitré; and verily wonderfully it fares with him, and he slays his rivals, his spiteful enemy, whosoever, knowing this, sets up his fires under Aitra. A Kshatriya, therefore, should especially desire to take advantage of this asterism; since such a one is anxious to strike, to vanquish his enemies. 18. Originally these (nakshatras) were so many different powers (kshatra), just as that sun yonder. But as soon as he rose, he took from them (4-d4) their energy, their power; therefore he (the sun) is called Aditya, because he took from them their energy, their power?. 19. The gods then said, ‘They who have been powers, shall no longer (na) be powers (kshatra)?!’ Hence the powerlessness (na-kshatratvam) of the nakshatras. For this reason also one need only take the sun for one’s nakshatra (star), since he took away from them their energy, their power. But if he (the sacrificer) should nevertheless be desirous of having a nakshatra (under which to set up his fires), then assuredly that sun is a faultless nakshatra for him ; and through that auspicious day (marked by the rising and setting of the sun) he should endeavour to obtain the benefits of whichever of those asterisms he might desire. Let him therefore take the sun alone for his nakshatra *, ' The Kanva text reads: TAni ha va eténi kshatrazi nAnaiva tepur yathasau v4 sQryas fandram4 v4; tesh4m hodyann ev4dityak kshatram viryam tegah pralulopa, tad vaisham Adade. * This etymology of nakshatra is of course quite fanciful. For Aufrecht’s probably correct derivation of the word from nak ta-tra, ‘night-protector,’ cf. Zeitschrift fiir verg]. Sprachf., VIII, pp. 71, 72. See also Weber, Nakshatra, II, p. 268. * The K4ava text reads: Tasmf&n na nakshatram Adriyeta yadaivaisha kad@ kodiydd apy Adadhitaisha hi sarvai kshatrani; II KANDA, I ADHYAYA, 3 BRAHMANA, 4. 286 Tuirp BRAHMANA.
3Zeitschrift fiir verg]. Sprachf., VIII, pp. 71, 72. See also Weber, Nakshatra, II, p. 268. * The K4ava text reads: Tasmf&n na nakshatram Adriyeta yadaivaisha kad@ kodiydd apy Adadhitaisha hi sarvai kshatrani; II KANDA, I ADHYAYA, 3 BRAHMANA, 4. 286 Tuirp BRAHMANA. 1. The spring, the summer, and the rains, these seasons (represent) the gods; and the autumn, the winter, and the dewy season represent the fathers. That half-moon which increases represents the gods, and that which decreases represents the fathers. The day represents the gods, and the night represents the fathers. And, further, the forenoon represents the gods, and the afternoon the fathers. 2. Those seasons, then, are the gods and the fathers ; and whosoever, knowing this, invokes them as the gods and fathers, with his invocation of the gods the gods comply, and with his invocation of the fathers the fathers comply. Him the gods favour at his invocation of the gods, and him the fathers favour at his invocation of the fathers, whosoever, knowing this, invokes (the seasons) as the gods and fathers. 3. Now when he (the sun) moves northwards, then he is among the gods, then he guards the gods; and when he moves southwards, then he is among the fathers, then he guards the fathers". 4. When he (the sun) moves northwards, then one may set up his fires;—the gods have the evil dis- yadyu nakshatrakama’ sy4d upo Asita nakshatram ahdsya bhavati no etasyanudayo ’sti tasm4d v apy upaina(m 4)sita, ‘he need therefore not attend to any nakshatra; but may set up his fires at any time when that (sun) rises, for he (the sun) is all the kshatras. - Should he nevertheless be desirous of a nakshatra, let him approach (the sun) with veneration ; for then there is a nakshatra for him, and that (sun) does not fail to rise: for this reason let him approach (the sun) with veneration.’ ' According to the K4zva text, it is the rising sun, that guards the god-seasons and father-seasons respectively. [12] U 290 SATAPATHA-BRAHMANA, pelled from them (by the sun): he (the sacrificer) therefore dispels the evil from himself ;—the gods are immortal: he therefore, though there is for him no prospect of immortality, attains the (full measure of) life, whosoever sets up his fires during that time. Whosoever, on the other hand, sets up his fires when (the sun) moves southwards, he does not dispel the evil from him,—since the fathers have not the evil dispelled from them (by the sun). The fathers are mortal: hence he dies before (he has attained the full measure of) life, whosoever sets up his fires during that time. 5. The spring is the priesthood, the summer the nobility, and the rainy season the common people (vis): a Brahman therefore should set up his fires in spring, since the spring is the priesthood ; and a Kshatriya should set them up in summer, since the summer is the nobility; and a Vaisya should set them up in the rainy season, since the rainy season is the common people.
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.
112. 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. 13. He may also set up his fires under itr. Now the gods and the Asuras, both of them sprung from Pragdpati, were contending for superiority. Both parties were desirous of rising to yonder world, the sky. The Asuras then constructed the fire (altar) called rauhiza (fit to ascend by), thinking, ‘Thereby we shall ascend (4-ruh) to the sky *’ 1 In the Taitt. Br. this asterism is not mentioned as suitable for the agnyadheya. The Asv. S. II, 1, 10 omits both Hasta and Kitr4; but permits the asterisms Visikhe and Uttare Prosh/sapade. ? In Taitt. Br. I, 1, 2, 4-6 this myth is related as follows: ‘There were Asuras, named K4lakafigas. They constructed a fire (altar) with a view to (gaining) the world of heaven. They put, every man of them, a brick to it. Indra, passing himself off for a Brahman, put a brick on for himself, saying, “This one, Kitra (the wonderful or bright one) by name, is for me!” They climbed up to heaven; Indra, however, pulled out his brick, and they tumbled down. And they who tumbled down, became spiders : two of them flew up, and they became the two heavenly dogs.”’ On this myth, Dr. A. Kuhn, ‘Uber entwicklungsstufen der mythenbildung,’ p. 129, remarks: ‘The myth given in Homer’s Od. xi, 305-325, of Otos and Ephialtes, who, in order to fight the immortal gods, piled Ossa on Olympos, and Pelion on Ossa, w’ otpavis GpBaros etn, and who are destroyed by Apollon, shows an obvious resemblance to these Indian myths; the more so, if we divest the latter of their Brahmanical form, by which altar-bricks are sub- II KANDA, I ADHYAYA, 2 BRAHMANA, 17. 287 14. Indra then considered’, ‘If they construct that (fire-altar), they will certainly prevail over us.’ He secured a brick and proceeded thither, passing himself off for a Brahman. 15. ‘Hark ye!’ he said, ‘I, too, will put on this (brick) for myself!’ ‘Very well,’ they replied. He put it on. That fire (altar) of theirs wanted but very little to be completely built up,— 16. When he said, ‘I shall take back this (brick) which belongs to me.’ He took hold of it and pulled it out; and on its being pulled out, the fire-altar fell down; and along with the falling fire-altar the Asuras fell down. He then converted those bricks into thunderbolts and clove the (Asuras’) necks. 17. Thereupon the gods assembled and said, ‘Wonderfully (Aitram) indeed it has fared with us who have slain so many enemies!’ Hence the wonderful nature (Aitr4tva)* of the asterism stituted for mountains; and if we bear in mind that the later versions of the myth, e. g. in the well-known passage of Ovid, put the Gigantes in the place of the Aloades.’ See also Weber, Nakshatra, IT, p. 372.
2g. in the well-known passage of Ovid, put the Gigantes in the place of the Aloades.’ See also Weber, Nakshatra, IT, p. 372. 1 The Kanva text here proceeds thus: The gods then were afraid and said, ‘If those (Asuras) complete (samAsyanti) that (firealtar), they will prevail over us.’ Then Indra having fastened a brick with the lightning-band (4rke#a dimn§4) went thither passing himself off for a Brahman. He said, ‘1, too, will put on this (brick) for myself.’ They said, ‘On then (upa hi)!’ He put it on. That (fire-altar) wanted but very little to be built up, when he said, ‘I shall take this (brick) which is mine.’ ‘Take it then (4 hi)!’ they said. Then seizing it (t{€m abhih4ya) he pulled it out. On its being pulled out the fire-altar tumbled down. On the fire-altar having tumbled down he made thunderbolts with those bricks and smote those (Asuras). Then the gods prevailed and the Asuras were worsted, &c. * Or, perhaps, its identity with (Indra’s brick) Aitr4; cf. preceding note, 288 SATAPATHA-BRAHMANA. Xitré; and verily wonderfully it fares with him, and he slays his rivals, his spiteful enemy, whosoever, knowing this, sets up his fires under Aitra. A Kshatriya, therefore, should especially desire to take advantage of this asterism; since such a one is anxious to strike, to vanquish his enemies. 18. Originally these (nakshatras) were so many different powers (kshatra), just as that sun yonder. But as soon as he rose, he took from them (4-d4) their energy, their power; therefore he (the sun) is called Aditya, because he took from them their energy, their power?. 19. The gods then said, ‘They who have been powers, shall no longer (na) be powers (kshatra)?!’ Hence the powerlessness (na-kshatratvam) of the nakshatras. For this reason also one need only take the sun for one’s nakshatra (star), since he took away from them their energy, their power. But if he (the sacrificer) should nevertheless be desirous of having a nakshatra (under which to set up his fires), then assuredly that sun is a faultless nakshatra for him ; and through that auspicious day (marked by the rising and setting of the sun) he should endeavour to obtain the benefits of whichever of those asterisms he might desire. Let him therefore take the sun alone for his nakshatra *, ' The Kanva text reads: TAni ha va eténi kshatrazi nAnaiva tepur yathasau v4 sQryas fandram4 v4; tesh4m hodyann ev4dityak kshatram viryam tegah pralulopa, tad vaisham Adade. * This etymology of nakshatra is of course quite fanciful. For Aufrecht’s probably correct derivation of the word from nak ta-tra, ‘night-protector,’ cf. Zeitschrift fiir verg]. Sprachf., VIII, pp. 71, 72. See also Weber, Nakshatra, II, p. 268. * The K4ava text reads: Tasmf&n na nakshatram Adriyeta yadaivaisha kad@ kodiydd apy Adadhitaisha hi sarvai kshatrani; II KANDA, I ADHYAYA, 3 BRAHMANA, 4. 286 Tuirp BRAHMANA.
3Zeitschrift fiir verg]. Sprachf., VIII, pp. 71, 72. See also Weber, Nakshatra, II, p. 268. * The K4ava text reads: Tasmf&n na nakshatram Adriyeta yadaivaisha kad@ kodiydd apy Adadhitaisha hi sarvai kshatrani; II KANDA, I ADHYAYA, 3 BRAHMANA, 4. 286 Tuirp BRAHMANA. 1. The spring, the summer, and the rains, these seasons (represent) the gods; and the autumn, the winter, and the dewy season represent the fathers. That half-moon which increases represents the gods, and that which decreases represents the fathers. The day represents the gods, and the night represents the fathers. And, further, the forenoon represents the gods, and the afternoon the fathers. 2. Those seasons, then, are the gods and the fathers ; and whosoever, knowing this, invokes them as the gods and fathers, with his invocation of the gods the gods comply, and with his invocation of the fathers the fathers comply. Him the gods favour at his invocation of the gods, and him the fathers favour at his invocation of the fathers, whosoever, knowing this, invokes (the seasons) as the gods and fathers. 3. Now when he (the sun) moves northwards, then he is among the gods, then he guards the gods; and when he moves southwards, then he is among the fathers, then he guards the fathers". 4. When he (the sun) moves northwards, then one may set up his fires;—the gods have the evil dis- yadyu nakshatrakama’ sy4d upo Asita nakshatram ahdsya bhavati no etasyanudayo ’sti tasm4d v apy upaina(m 4)sita, ‘he need therefore not attend to any nakshatra; but may set up his fires at any time when that (sun) rises, for he (the sun) is all the kshatras. - Should he nevertheless be desirous of a nakshatra, let him approach (the sun) with veneration ; for then there is a nakshatra for him, and that (sun) does not fail to rise: for this reason let him approach (the sun) with veneration.’ ' According to the K4zva text, it is the rising sun, that guards the god-seasons and father-seasons respectively. [12] U 290 SATAPATHA-BRAHMANA, pelled from them (by the sun): he (the sacrificer) therefore dispels the evil from himself ;—the gods are immortal: he therefore, though there is for him no prospect of immortality, attains the (full measure of) life, whosoever sets up his fires during that time. Whosoever, on the other hand, sets up his fires when (the sun) moves southwards, he does not dispel the evil from him,—since the fathers have not the evil dispelled from them (by the sun). The fathers are mortal: hence he dies before (he has attained the full measure of) life, whosoever sets up his fires during that time. 5. The spring is the priesthood, the summer the nobility, and the rainy season the common people (vis): a Brahman therefore should set up his fires in spring, since the spring is the priesthood ; and a Kshatriya should set them up in summer, since the summer is the nobility; and a Vaisya should set them up in the rainy season, since the rainy season is the common people.
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.