Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
16. And whosoever! desires to become endowed with holy lustre (brahmavarZasin), let him set up his fires in spring,—for the spring is the priesthood,—and he will certainly become endowed with holy lustre. 7. And whosoever desires to become a power (kshatra)* in prosperity and renown, let him set up his fires in summer,—for the summer is the nobility (kshatra),—and he will certainly become a power in prosperity and renown. 8. And whosoever may desire to be rich in pro- 1 T.e. whatsoever Brahman, as the K4nva text reads. ? Kshatram sriya yasas4 sy4m iti. The KAnva text reads: Kshatrasya pratima sy4m sriy4 yasaseti, ‘whosoever should wish to be an image of the kshatra in wealth and glory.’ 11 KANDA, I ADHYAYA, 4 BRAHMANA, 2. 291 geny and cattle, let him set up his fires in the rainy season!,—for the rainy season is the common people, and the people means food,—and he certainly becomes rich in progeny and cattle, whosoever, knowing this, sets up his fires in the rainy season. g. [In the opinion of others] both these (classes of) seasons have the evil dispelled from them, for the sun is the dispeller of their evil, and as soon as he rises he dispels the evil from both these (classes of seasons), He should therefore set up his fires at any time, when he feels called upon to sacrifice ; and should not put it off from one day to the morrow: for who knows the morrow of man?? FourtH BrAHMANA. 1. On the day preceding his AgnyAdheya, he (the sacrificer with his wife) should take his food in the day-time. For the gods know the minds of man: they are, therefore, aware that his Agnyddheya is to take place on the morrow; and all the gods betake themselvesto his house and stay (upa-vas) in his house; whence this day is called upavasatha (fast-day)*, 2. Now, as it would be unbecoming for him to take food before men (who are staying with him as his guests) have eaten; how much more would it be so, if he were to take food before the gods have eaten: let him therefore take his food in the day-time. However, he may also, if he choose, take food at night, ? The Black Yagus recommends sarad, autumn, for the Agny4dheya in the case of a Vaisya. ® Ko hi manushyasya svo veda. The K&nva text has: Na vai manushya/ svastanam veda (veda) ko hi (!) tasmai manushyo yak svastanam vidyat, ‘in truth no man knows the morrow, for what man, that knows the morrow, is there for him?’ 5 See I, 1, 1, 7 seq. ; U2 292 SATAPATHA-BRAHMANA. since the observance of the vow is not necessary for him who has not performed Agnyddheya. For so long as he has not set up a (sacrificial) fire of his own, he is merely a man, and may therefore, if he choose, take food at night.
2; U2 292 SATAPATHA-BRAHMANA. since the observance of the vow is not necessary for him who has not performed Agnyddheya. For so long as he has not set up a (sacrificial) fire of his own, he is merely a man, and may therefore, if he choose, take food at night. 3. Here now some tie up a he-goat’, arguing that the goat is sacred to Agni and that (this is done) for the completeness of the fire. But he need not do this. Should he possess a he-goat, let him present it to the Agntdhra on the next morning; for it is thereby that he obtains the object he desires. He need, therefore, take no notice of that (practice). 4. They? then cook a rice-pap sufficient for (the) four (priests) to eat. ‘Hereby we gratify the metres,’ so they say, arguing that this is done in the same way as if one were to order a team, which he is going to use for driving, to be well fed. He need not, however, do this: for indeed that same wish (which he entertains in so doing) he obtains by the very fact that Brahmans, be they sacrificial priests or not, are residing in his family (kula)*: he need, therefore, take no notice of that (practice). 5. Having then made a hollow in it (the pap) for ! This practice is perhaps the remnant of a former animal offering. See I, 2, 3, 6, where the goat is mentioned as the last of the animals meet for sacrifice. * That is, as would seem, those ritualists who maintain that a goat should be tied up for that night. The K4mva text reads, ‘ Here some cook that night that 4atu#prasya rice-pap, saying (vadantaf), “‘Hereby we gratify the metres.”’ According to the Paddhati on Katy. IV, 8, the quotation ‘ Hereby we gratify the metres’ seems to form the last of the formulas pronounced by the sacrificer, while washing the feet of the priests and offering them food. . * «The fulfilment of that wish he obtains through Brahmans, whether officiating priests or not, staying in his house (kula) and taking food there.’ K4zva text, 11 KANDA, I ADHYAYA, 4 BRAHMANA, 6. = 293 clarified butter to be poured in, and having poured clarified butter into it, they anoint three sticks of asvattha wood with this butter and put them on the fire with the (three) Azk-verses containing the words ‘kindling-stick (samidh)’ and ‘ butter (ghvzta)!;’ arguing that thereby they obtain what has grown out of a samt*, It is, however, only by (daily) putting (three kindling-sticks) on the fire for a whole year previous (to the Adh4na) that one obtains that object : let him therefore take no notice of that (practice). 6. And on this point Bhallabeya remarked, ‘If he were to cook that rice-pap, this would assuredly
36. And on this point Bhallabeya remarked, ‘If he were to cook that rice-pap, this would assuredly 1 The three verses containing the words samidh and ghrita are Vag. S. III,1, 3, 4. Taitt. Br. I, 2, 1, 9-10 has them in the order 1, 4, 3; and does not give the verse Vag. S. III, 2 (Rig-veda V, 5,1). As neither version of our Brahmana makes any mention of this verse, it may be doubted whether originally it formed part of the Samhita. According to KAty. IV, 8, 5-6 he (? the Adhvaryu) is to put on (the three kindling-sticks) with Vag. S. III, 1, &c., one verse with each stick ; whereupon he, (the sacrificer, according to the commentary,) is to mutter III, 4; and according to ib. 7 ‘the Adhvaryu optionally mutters the second.’ The Paddhati reconciles the different statements thus: he takes the sticks, rises and puts the first on the fire with III, 1; then sitting down he mutters III, 2; thereupon he again rises and puts on the second with III, 3, and the third with 11I, 4. The commentator, however, alludes to differences of practice in different schools as to this point. ® The sacrificial fire, to be set up at the Adheya, should properly be produced by means of two pieces of asvattha wood which has grown out of a sami tree. Sayama remarks that the ritualists referred to in our passage consider that the cooking of the rice-pap takes place, not with the view of the latter being eaten by the priests, but merely to afford an opportunity for putting the kindling-sticks on the fire, and thereby securing to the sacrificer the benefits that would have accrued to him from the above mode of ignition. This view, however, is not countenanced by our author, who, on the contrary, favours the daily cooking of a mess of rice-pap for the four priests for a twelve-month preceding the Agny4dheya, as a substitute for the production of the fire by friction. See Katy. IV, 8,11 (and Paddhati). 294 SATAPATHA-BRAHMANA. be a mistake, just as if one were to do one thing, while intending to do another; or if one were to say one thing, while intending to say another; or if one were to go one way, while intending to go another. And, indeed, it is not proper that they should either carry to the south, or extinguish, that fire on which a kindling-stick is put, or an oblation made, with a 7z& or a siman or a yagus. Now they do indeed either take it to the south with the view of its becoming the Anvah4ryapaéana (or Dakshinagni), or (if there is to be no Dakshiz4gni) they extinguish it’. 7. Thereupon they? remain awake (during that night). The gods are awake: so that he thereby draws nigh to the gods, and sets up his fires as one more godly, more subdued, more endowed with holy fervour (tapas). He may, however, sleep, if he choose, since the observance of the vow is not necessary for him who has not performed Agnyédheya. For so long as he has not set up a (sacrificial) fire of his own, he is a mere man; and he may, therefore, sleep, if he choose.
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.
16. And whosoever! desires to become endowed with holy lustre (brahmavarZasin), let him set up his fires in spring,—for the spring is the priesthood,—and he will certainly become endowed with holy lustre. 7. And whosoever desires to become a power (kshatra)* in prosperity and renown, let him set up his fires in summer,—for the summer is the nobility (kshatra),—and he will certainly become a power in prosperity and renown. 8. And whosoever may desire to be rich in pro- 1 T.e. whatsoever Brahman, as the K4nva text reads. ? Kshatram sriya yasas4 sy4m iti. The KAnva text reads: Kshatrasya pratima sy4m sriy4 yasaseti, ‘whosoever should wish to be an image of the kshatra in wealth and glory.’ 11 KANDA, I ADHYAYA, 4 BRAHMANA, 2. 291 geny and cattle, let him set up his fires in the rainy season!,—for the rainy season is the common people, and the people means food,—and he certainly becomes rich in progeny and cattle, whosoever, knowing this, sets up his fires in the rainy season. g. [In the opinion of others] both these (classes of) seasons have the evil dispelled from them, for the sun is the dispeller of their evil, and as soon as he rises he dispels the evil from both these (classes of seasons), He should therefore set up his fires at any time, when he feels called upon to sacrifice ; and should not put it off from one day to the morrow: for who knows the morrow of man?? FourtH BrAHMANA. 1. On the day preceding his AgnyAdheya, he (the sacrificer with his wife) should take his food in the day-time. For the gods know the minds of man: they are, therefore, aware that his Agnyddheya is to take place on the morrow; and all the gods betake themselvesto his house and stay (upa-vas) in his house; whence this day is called upavasatha (fast-day)*, 2. Now, as it would be unbecoming for him to take food before men (who are staying with him as his guests) have eaten; how much more would it be so, if he were to take food before the gods have eaten: let him therefore take his food in the day-time. However, he may also, if he choose, take food at night, ? The Black Yagus recommends sarad, autumn, for the Agny4dheya in the case of a Vaisya. ® Ko hi manushyasya svo veda. The K&nva text has: Na vai manushya/ svastanam veda (veda) ko hi (!) tasmai manushyo yak svastanam vidyat, ‘in truth no man knows the morrow, for what man, that knows the morrow, is there for him?’ 5 See I, 1, 1, 7 seq. ; U2 292 SATAPATHA-BRAHMANA. since the observance of the vow is not necessary for him who has not performed Agnyddheya. For so long as he has not set up a (sacrificial) fire of his own, he is merely a man, and may therefore, if he choose, take food at night.
2; U2 292 SATAPATHA-BRAHMANA. since the observance of the vow is not necessary for him who has not performed Agnyddheya. For so long as he has not set up a (sacrificial) fire of his own, he is merely a man, and may therefore, if he choose, take food at night. 3. Here now some tie up a he-goat’, arguing that the goat is sacred to Agni and that (this is done) for the completeness of the fire. But he need not do this. Should he possess a he-goat, let him present it to the Agntdhra on the next morning; for it is thereby that he obtains the object he desires. He need, therefore, take no notice of that (practice). 4. They? then cook a rice-pap sufficient for (the) four (priests) to eat. ‘Hereby we gratify the metres,’ so they say, arguing that this is done in the same way as if one were to order a team, which he is going to use for driving, to be well fed. He need not, however, do this: for indeed that same wish (which he entertains in so doing) he obtains by the very fact that Brahmans, be they sacrificial priests or not, are residing in his family (kula)*: he need, therefore, take no notice of that (practice). 5. Having then made a hollow in it (the pap) for ! This practice is perhaps the remnant of a former animal offering. See I, 2, 3, 6, where the goat is mentioned as the last of the animals meet for sacrifice. * That is, as would seem, those ritualists who maintain that a goat should be tied up for that night. The K4mva text reads, ‘ Here some cook that night that 4atu#prasya rice-pap, saying (vadantaf), “‘Hereby we gratify the metres.”’ According to the Paddhati on Katy. IV, 8, the quotation ‘ Hereby we gratify the metres’ seems to form the last of the formulas pronounced by the sacrificer, while washing the feet of the priests and offering them food. . * «The fulfilment of that wish he obtains through Brahmans, whether officiating priests or not, staying in his house (kula) and taking food there.’ K4zva text, 11 KANDA, I ADHYAYA, 4 BRAHMANA, 6. = 293 clarified butter to be poured in, and having poured clarified butter into it, they anoint three sticks of asvattha wood with this butter and put them on the fire with the (three) Azk-verses containing the words ‘kindling-stick (samidh)’ and ‘ butter (ghvzta)!;’ arguing that thereby they obtain what has grown out of a samt*, It is, however, only by (daily) putting (three kindling-sticks) on the fire for a whole year previous (to the Adh4na) that one obtains that object : let him therefore take no notice of that (practice). 6. And on this point Bhallabeya remarked, ‘If he were to cook that rice-pap, this would assuredly
36. And on this point Bhallabeya remarked, ‘If he were to cook that rice-pap, this would assuredly 1 The three verses containing the words samidh and ghrita are Vag. S. III,1, 3, 4. Taitt. Br. I, 2, 1, 9-10 has them in the order 1, 4, 3; and does not give the verse Vag. S. III, 2 (Rig-veda V, 5,1). As neither version of our Brahmana makes any mention of this verse, it may be doubted whether originally it formed part of the Samhita. According to KAty. IV, 8, 5-6 he (? the Adhvaryu) is to put on (the three kindling-sticks) with Vag. S. III, 1, &c., one verse with each stick ; whereupon he, (the sacrificer, according to the commentary,) is to mutter III, 4; and according to ib. 7 ‘the Adhvaryu optionally mutters the second.’ The Paddhati reconciles the different statements thus: he takes the sticks, rises and puts the first on the fire with III, 1; then sitting down he mutters III, 2; thereupon he again rises and puts on the second with III, 3, and the third with 11I, 4. The commentator, however, alludes to differences of practice in different schools as to this point. ® The sacrificial fire, to be set up at the Adheya, should properly be produced by means of two pieces of asvattha wood which has grown out of a sami tree. Sayama remarks that the ritualists referred to in our passage consider that the cooking of the rice-pap takes place, not with the view of the latter being eaten by the priests, but merely to afford an opportunity for putting the kindling-sticks on the fire, and thereby securing to the sacrificer the benefits that would have accrued to him from the above mode of ignition. This view, however, is not countenanced by our author, who, on the contrary, favours the daily cooking of a mess of rice-pap for the four priests for a twelve-month preceding the Agny4dheya, as a substitute for the production of the fire by friction. See Katy. IV, 8,11 (and Paddhati). 294 SATAPATHA-BRAHMANA. be a mistake, just as if one were to do one thing, while intending to do another; or if one were to say one thing, while intending to say another; or if one were to go one way, while intending to go another. And, indeed, it is not proper that they should either carry to the south, or extinguish, that fire on which a kindling-stick is put, or an oblation made, with a 7z& or a siman or a yagus. Now they do indeed either take it to the south with the view of its becoming the Anvah4ryapaéana (or Dakshinagni), or (if there is to be no Dakshiz4gni) they extinguish it’. 7. Thereupon they? remain awake (during that night). The gods are awake: so that he thereby draws nigh to the gods, and sets up his fires as one more godly, more subdued, more endowed with holy fervour (tapas). He may, however, sleep, if he choose, since the observance of the vow is not necessary for him who has not performed Agnyédheya. For so long as he has not set up a (sacrificial) fire of his own, he is a mere man; and he may, therefore, sleep, if he choose.
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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