Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1He 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. 8. Now some churn (the fire)* before sunrise and 1 His argument seems to be that, since the cooking of the ricepap involves the putting on of consecrated sticks with sacrificial formulas, one is not to cook the pap because that same fire will afterwards have to be extinguished or to be taken to the Dakshinagni hearth. The passage is, however, far from clear to me. * Viz. the ritualists referred to; that is to say, they make the sacrificer and his wife remain awake all night. Sayaza takes gagrati to stand for gagarti, ‘he, the sacrificer, remains awake.’ The K4zva text, however, has, ‘Here now they say, he should remain awake that night.’ % The production of the sacred fire by means of two sticks (arazi) of the asvattha (Ficus Religiosa) is thus described by Stevenson, ‘ Translation of the Sma Veda,’ pref. p. vii: ‘The process by which fire is obtained from wood is called churning, as it resembles II KANDA, I ADHYAYA, 4 BRAHMANA, 9. = 295 take it eastwards (from the Garhapatya to the Ahavantya) after sunrise, arguing that thereby they secure both the day and the night for the obtainment of out-breathing and in-breathing, of mind and speech. But let him not do so; for when they thus churn (the fire) before sunrise, and take it eastwards after sunrise, both his (fires) are in reality set up before sunrise. By churning the Ahavantya after sunrise he will obtain that (combination of blessings). g. The gods, assuredly, are the day. The fathers have not the evil dispelled from them (by the sun) ; (and accordingly) he (the sacrificer) does not dispel the evil (if he churns the fire before sunrise). The fathers are mortal; and verily he who churns the fire before the rising of the sun, dies before (he has attained his full measure of) life. The gods have the evil dispelled from them (by the sun): hence he (the sacrificer) dispels the evil (from himself, if he churn after sunrise). The gods are immortal ; and— though there is for him no prospect of immortality —he attains (the full measure of) life. The gods are bliss, and bliss he obtains; the gods are glorious, and glorious he will be, whosoever, knowing this, churns (the fire) after the rising of the sun.
2The gods are immortal ; and— though there is for him no prospect of immortality —he attains (the full measure of) life. The gods are bliss, and bliss he obtains; the gods are glorious, and glorious he will be, whosoever, knowing this, churns (the fire) after the rising of the sun. that by which butter in India is separated from milk. The New- Hollanders obtain fire from a similar process. It consists in drilling one piece of arami wood into another by pulling a string tied to it with a jerk with the one hand, while the other is slackened, and so alternately till the wood takes fire. The fire is received on cotton or flax held in the hand of an assistant Brahman.’ On the mythological associations of the agni-manthana, especially with the Teutonic need-fire and the myth of Prometheus; and those of the asvattha tree, grown out of a sami, with the mountain-ash ‘ (roun-tree, rowan-tree, witch-elm, witchen, witch-hazel, witch-wood; eber-esche), see A. Kuhn’s epoch-making essay, ‘Ueber die Herabkunft des Feuers und des Gdttertranks.’ 296 SATAPATHA-BRAHMANA. 10. Here now they say, ‘If the fire is not set up with either a 7zk-verse, or a sdman, or a yagus, wherewith then is it set up?’ Verily, that (fire) is of the brahman: with the brahman it is set up. The brahman is speech: of that speech it is. The brahman is the truth, and the truth consists in those same (three) mystic utterances: hence his (fire) is established by means of -he truth. 11. Verily, with ‘bhGz (earth)!’ Pragdpati generated this (earth)!; with ‘bhuvaz (ether)!’ the ether; with ‘svak (heaven)!’ the sky. As far as these (three) worlds extend, so far extends this universe: with the universe it (the fire) is accordingly established. 12. With ‘bh!’ Pragdpati generated the Brahman (priesthood) ; with ‘ bhuvaé!’ the Kshatra (nobility); with ‘sva#! the Vis (the common people). As much as are the Brahman, the Kshatra, and the Vis, so much is this universe: with the universe it (the fire) is accordingly established. 13. With ‘bhdé!’ Pragdpati generated the Self; with ‘bhuva%!’ the (human) race; with ‘svah!’ the animals (pasu). As much as are the Self, the (human) race, and the animals, so much is this universe: with the universe it (the fire) is accordingly established. 14. ‘Bhar bhuva&!’ this much he utters while laying down the Garhapatya fire; for if he were to lay it down with all (three words), wherewith should he lay down the Ahavantya ? Two syllables? 1 Compare XI, 1, 6, 3. 2 Viz. svah, pronounced su-vak. In laying down the G4rhapatya he utters the first two words, consisting of three syllables; and in laying down the Ahavantya he pronounces all three words, consisting of five syllables. 11 KANDA, I ADHYAYA, 4 BRAHMANA, 18. 297
31 Compare XI, 1, 6, 3. 2 Viz. svah, pronounced su-vak. In laying down the G4rhapatya he utters the first two words, consisting of three syllables; and in laying down the Ahavantya he pronounces all three words, consisting of five syllables. 11 KANDA, I ADHYAYA, 4 BRAHMANA, 18. 297 he leaves over, and thereby those (five syllables) become of renewed efficacy; and with all the five syllables—‘Bhar bhuvad svah’—he lays down the Ahavantya. Thus result eight syllables ; for of eight syllables consists the gayatri, and the gdyatri is Agni’s metre: he thus establishes that (fire) by means of its own metre. 15. Now when the gods were about to set up their fires, the Asuras and Rakshas forbade them, saying, ‘The fire shall not be produced; ye shall not set up your fires!’ and because they thus forbade (raksh) them, they are called Rakshas. 16. The gods then perceived this thunderbolt, to wit, the horse. They made it stand before them, and in its safe and foeless shelter the fire was produced. For this reason let him (the Adhvaryu) direct (the Agntdhra) to lead the horse to where he is about to churn the fire. It stands in front of him?!: he thus raises the thunderbolt, and in its safe and foeless shelter the fire is produced. 17. Let it be one used as a leader?; for such a one possesses unlimited strength. Should he be unable to obtain a leader, it may be any kind of horse. Should he be unable to obtain a horse, it may also be an ox, since that (fire) is related (bandhu) to the ox’. 18. And when they carry that (fire) eastward‘, 1 The horse is to stand east of the GArhapatya fire-place, with its head to the west, where, behind the khara, the Adhvaryu is about to produce the fire. 8 Parvavah, ‘drawing in front,’ i.e. a young (newly-harnessed) horse. The term may also mean ‘conveying eastwards,’ whence it is probably used here ; cf. Taitt. Br. I, 1, 5, 6. ® See XIII, 8, 4, 6, where the ox is said to be sacred to Agni (agneya), See also p. 292, note 1; and I, 2, 3, 6. * The following particulars, not alluded to by our author, have 298 SATAPATHA-BRAHMANA. they lead the horse in front of it; so that, in proceeding in front of it, it wards off from it the evil spirits, the Rakshas; and they carry it (to the Ahavaniya) safely and unmolested by evil spirits. 19. Let them carry it (the fire) in such wise that it turns back towards him (the sacrificer); for, assuredly, that fire is the (means of) sacrifice, and it is in the direction of him (the sacrificer) that the sacrifice enters him, that the sacrifice readily inclines to him. And, verily, from whomsoever it (the fire) turns away, from him the sacrifice also turns away ; and if any one were to curse him, saying, ‘May the sacrifice turn away from him!’ then he would indeed be liable to fare thus. 20. Moreover, that (fire) is the (sacrificer’s) breath : let them therefore carry it in such wise that it turns
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.
1He 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. 8. Now some churn (the fire)* before sunrise and 1 His argument seems to be that, since the cooking of the ricepap involves the putting on of consecrated sticks with sacrificial formulas, one is not to cook the pap because that same fire will afterwards have to be extinguished or to be taken to the Dakshinagni hearth. The passage is, however, far from clear to me. * Viz. the ritualists referred to; that is to say, they make the sacrificer and his wife remain awake all night. Sayaza takes gagrati to stand for gagarti, ‘he, the sacrificer, remains awake.’ The K4zva text, however, has, ‘Here now they say, he should remain awake that night.’ % The production of the sacred fire by means of two sticks (arazi) of the asvattha (Ficus Religiosa) is thus described by Stevenson, ‘ Translation of the Sma Veda,’ pref. p. vii: ‘The process by which fire is obtained from wood is called churning, as it resembles II KANDA, I ADHYAYA, 4 BRAHMANA, 9. = 295 take it eastwards (from the Garhapatya to the Ahavantya) after sunrise, arguing that thereby they secure both the day and the night for the obtainment of out-breathing and in-breathing, of mind and speech. But let him not do so; for when they thus churn (the fire) before sunrise, and take it eastwards after sunrise, both his (fires) are in reality set up before sunrise. By churning the Ahavantya after sunrise he will obtain that (combination of blessings). g. The gods, assuredly, are the day. The fathers have not the evil dispelled from them (by the sun) ; (and accordingly) he (the sacrificer) does not dispel the evil (if he churns the fire before sunrise). The fathers are mortal; and verily he who churns the fire before the rising of the sun, dies before (he has attained his full measure of) life. The gods have the evil dispelled from them (by the sun): hence he (the sacrificer) dispels the evil (from himself, if he churn after sunrise). The gods are immortal ; and— though there is for him no prospect of immortality —he attains (the full measure of) life. The gods are bliss, and bliss he obtains; the gods are glorious, and glorious he will be, whosoever, knowing this, churns (the fire) after the rising of the sun.
2The gods are immortal ; and— though there is for him no prospect of immortality —he attains (the full measure of) life. The gods are bliss, and bliss he obtains; the gods are glorious, and glorious he will be, whosoever, knowing this, churns (the fire) after the rising of the sun. that by which butter in India is separated from milk. The New- Hollanders obtain fire from a similar process. It consists in drilling one piece of arami wood into another by pulling a string tied to it with a jerk with the one hand, while the other is slackened, and so alternately till the wood takes fire. The fire is received on cotton or flax held in the hand of an assistant Brahman.’ On the mythological associations of the agni-manthana, especially with the Teutonic need-fire and the myth of Prometheus; and those of the asvattha tree, grown out of a sami, with the mountain-ash ‘ (roun-tree, rowan-tree, witch-elm, witchen, witch-hazel, witch-wood; eber-esche), see A. Kuhn’s epoch-making essay, ‘Ueber die Herabkunft des Feuers und des Gdttertranks.’ 296 SATAPATHA-BRAHMANA. 10. Here now they say, ‘If the fire is not set up with either a 7zk-verse, or a sdman, or a yagus, wherewith then is it set up?’ Verily, that (fire) is of the brahman: with the brahman it is set up. The brahman is speech: of that speech it is. The brahman is the truth, and the truth consists in those same (three) mystic utterances: hence his (fire) is established by means of -he truth. 11. Verily, with ‘bhGz (earth)!’ Pragdpati generated this (earth)!; with ‘bhuvaz (ether)!’ the ether; with ‘svak (heaven)!’ the sky. As far as these (three) worlds extend, so far extends this universe: with the universe it (the fire) is accordingly established. 12. With ‘bh!’ Pragdpati generated the Brahman (priesthood) ; with ‘ bhuvaé!’ the Kshatra (nobility); with ‘sva#! the Vis (the common people). As much as are the Brahman, the Kshatra, and the Vis, so much is this universe: with the universe it (the fire) is accordingly established. 13. With ‘bhdé!’ Pragdpati generated the Self; with ‘bhuva%!’ the (human) race; with ‘svah!’ the animals (pasu). As much as are the Self, the (human) race, and the animals, so much is this universe: with the universe it (the fire) is accordingly established. 14. ‘Bhar bhuva&!’ this much he utters while laying down the Garhapatya fire; for if he were to lay it down with all (three words), wherewith should he lay down the Ahavantya ? Two syllables? 1 Compare XI, 1, 6, 3. 2 Viz. svah, pronounced su-vak. In laying down the G4rhapatya he utters the first two words, consisting of three syllables; and in laying down the Ahavantya he pronounces all three words, consisting of five syllables. 11 KANDA, I ADHYAYA, 4 BRAHMANA, 18. 297
31 Compare XI, 1, 6, 3. 2 Viz. svah, pronounced su-vak. In laying down the G4rhapatya he utters the first two words, consisting of three syllables; and in laying down the Ahavantya he pronounces all three words, consisting of five syllables. 11 KANDA, I ADHYAYA, 4 BRAHMANA, 18. 297 he leaves over, and thereby those (five syllables) become of renewed efficacy; and with all the five syllables—‘Bhar bhuvad svah’—he lays down the Ahavantya. Thus result eight syllables ; for of eight syllables consists the gayatri, and the gdyatri is Agni’s metre: he thus establishes that (fire) by means of its own metre. 15. Now when the gods were about to set up their fires, the Asuras and Rakshas forbade them, saying, ‘The fire shall not be produced; ye shall not set up your fires!’ and because they thus forbade (raksh) them, they are called Rakshas. 16. The gods then perceived this thunderbolt, to wit, the horse. They made it stand before them, and in its safe and foeless shelter the fire was produced. For this reason let him (the Adhvaryu) direct (the Agntdhra) to lead the horse to where he is about to churn the fire. It stands in front of him?!: he thus raises the thunderbolt, and in its safe and foeless shelter the fire is produced. 17. Let it be one used as a leader?; for such a one possesses unlimited strength. Should he be unable to obtain a leader, it may be any kind of horse. Should he be unable to obtain a horse, it may also be an ox, since that (fire) is related (bandhu) to the ox’. 18. And when they carry that (fire) eastward‘, 1 The horse is to stand east of the GArhapatya fire-place, with its head to the west, where, behind the khara, the Adhvaryu is about to produce the fire. 8 Parvavah, ‘drawing in front,’ i.e. a young (newly-harnessed) horse. The term may also mean ‘conveying eastwards,’ whence it is probably used here ; cf. Taitt. Br. I, 1, 5, 6. ® See XIII, 8, 4, 6, where the ox is said to be sacred to Agni (agneya), See also p. 292, note 1; and I, 2, 3, 6. * The following particulars, not alluded to by our author, have 298 SATAPATHA-BRAHMANA. they lead the horse in front of it; so that, in proceeding in front of it, it wards off from it the evil spirits, the Rakshas; and they carry it (to the Ahavaniya) safely and unmolested by evil spirits. 19. Let them carry it (the fire) in such wise that it turns back towards him (the sacrificer); for, assuredly, that fire is the (means of) sacrifice, and it is in the direction of him (the sacrificer) that the sacrifice enters him, that the sacrifice readily inclines to him. And, verily, from whomsoever it (the fire) turns away, from him the sacrifice also turns away ; and if any one were to curse him, saying, ‘May the sacrifice turn away from him!’ then he would indeed be liable to fare thus. 20. Moreover, that (fire) is the (sacrificer’s) breath : let them therefore carry it in such wise that it turns
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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