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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1They replied, ‘Then we shall lay it down (ni-dha), saying, Eat grass here! eat wood here! cook pap here! cook meat here!’ Now that fire, which the Asuras thus laid down, is this same (fire) wherewith men prepare their food. 14. The gods then established that (fire) in their innermost soul; and having established that immortal element in their innermost soul, and become immortal and unconquerable, they overcame their mortal, conquerable enemies. And so this one now establishes that immortal element in his innermost soul; and—though there is for him no hope of immortality—he obtains the full measure of life; for, indeed, he becomes unconquerable, and his enemy, though striving to conquer, conquers him not. And, accordingly, when one who has established his fires and one who has not established his fires, vie with each other, he who has established his fires overcomes the other, for, verily, he thereby becomes unconquerable, he thereby becomes immortal. 15. Now, when, on that occasion, they produce that (fire) by churning, then he (the sacrificer) breathes (blows) upon it, when produced; for fire indeed is breath: he thereby produces the one thus produced. He again draws in his breath: thereby he establishes that (fire) in his innermost soul; and that fire thus becomes established in his innermost soul?. 1 «Pra tv evasurebhyo bravdmeti.’—‘ Haritasurebhya’ pratiprabrav4meti,’ Kanva text. ? ‘Let us talk them out of it!’ § See p. 297, note 4. 312 SATAPATHA-BRAHMANA, 16. Having kindled it, he makes it blaze, thinking, ‘Herein I will worship, herein I will perform the sacred work!’ Thereby he makes blaze that fire which has been established in his innermost soul. 17. ‘It (or some one) might come between,—it might go away!’ so (fear some)!; but, surely, as long as he lives no one comes between him and that fire which has been established in his innermost soul: let him, therefore, not heed this. And as to its becoming extinguished :—surely, as long as he lives, that fire which has been established in his innermost soul, does not become extinct in him. 18. The (sacrificial) fires, assuredly, are those breaths: the Ahavantya and GArhapatya are the out-breathing and the in-breathing; and the Anvaharya-pa4ana is the through-breathing. 19. Now, attendance on (or, the worship of) that consecrated fire (agny4dheya) means (speaking) the truth. Whosoever speaks the truth, acts as if he sprinkled that lighted fire with ghee; for even so does he enkindle it: and ever the more increases his own vital energy, and day by day does he become better. And whosoever speaks the untruth, acts as
2Whosoever speaks the truth, acts as if he sprinkled that lighted fire with ghee; for even so does he enkindle it: and ever the more increases his own vital energy, and day by day does he become better. And whosoever speaks the untruth, acts as 1 This paragraph is somewhat obscure. The K4mva recension has the following more explicit paragraphs instead :—As to this, there is a source of anxiety (gas) to some, fearing that ‘it (that fire) might go out (anvagan).’ But let him not heed this, for, assuredly, that fire of his, which has been established in his innermost soul, does not go out. ‘The carriage might pass through (vyay4sit), the cart might pass through ;—it (or some one) may come between (me and the fire)!’ such is another source of anxiety to some; but let him not heed this either; for, assuredly, the carriage does not pass through, the cart does not pass through that fire of his which has been established in his innermost soul. Cf. XII, 4, 1, 2-3. 11 KANDA, 2 ADHYAYA, 3 BRAHMANA, I. = 313 if he sprinkled that lighted fire with water; for even so does he enfeeble it : and ever the less becomes his own vital energy, and day by day does he become more wicked. Let him, therefore, speak nothing but the truth. 20. Now the kinsmen spake unto Aruza Aupavesi, ‘Thou art advanced in years: establish thou the two fires!’ He replied, ‘Speak ye not thus! be thou a restrainer of speech?; for he who has established the fires must not speak an untruth : let him rather not speak at all, but let him not speak an untruth. Worship, above all, is truthfulness.’ Tuirp BRAHMANA. Tue PunarADHEYA OR RE-ESTABLISHMENT OF THE SACRED FiREs *. 1. Now Varuma established this (fire), being desirous of sovereignty. He obtained sovereignty ; and, accordingly, whether one (who has established the fires) knows (this) or not, they call him ‘king Varuza.’ Soma (established the fire), being desirous of glory. He became glorious, and, accordingly, whether one obtains a hold on Soma, or whether 1 The Kazva text has: He said, ‘Speak ye not thus; be thou a restrainer of speech !’—‘ Speak ye not,’ so (he said); for, having established the two fires, one should not speak untruthfully (mrish4), nor should he who utters speech speak untruthfully. He should, therefore, strive to speak nothing but the truth. 2 If the householder who has set up his fires, finds, after a year or more, that he does not prosper in his undertakings, or if he has otherwise met with misfortunes, and thus his 4dheya has not proved successful, he should set up his fires a second time. The old fires have to be put out, either early in the day on which the performance is to take place, or from three nights to a whole year previous to the ceremony. With the exceptions noticed in the sequel, the performance is the same as that of the 4dhdna. 314 SATAPATHA-BRAHMANA.
3The old fires have to be put out, either early in the day on which the performance is to take place, or from three nights to a whole year previous to the ceremony. With the exceptions noticed in the sequel, the performance is the same as that of the 4dhdna. 314 SATAPATHA-BRAHMANA. one does not, they both obtain (glory),—for it is glory that people thereby get to see. Glorious therefore he becomes, and sovereignty he obtains, whosoever, knowing this, establishes a_ sacrificial fire of his own. 2. Now once upon a time the gods deposited with Agni all forms (rapa)?, both domestic and wild; either because they were about to engage in battle, or from a desire of free scope, or because they thought that he (Agni) would protect them as the best protector. 3. But Agni coveted them, and seizing them he entered the seasons with them. ‘Let us go back thither,’ said the gods, and betook themselves to (the place where) Agni (was) concealed. They were disheartened and said, ‘What is here to be done? what counsel is there ?’ 4. Then Tvash¢vz beheld that re-consecrated fire (Punar-Adheya). He established it and thereby gained an entrance to Agni’s beloved abode. He (Agni) gave up to him both kinds of forms, domestic and wild: hence they call them Tvashévz’s forms; since it is from Tvashérz that all form proceeds*; but all other creatures of whatever kind undergo it. 5. .t is for him (Tvash¢vz), then, that one must re-establish the fire: for thus he enters Agni’s * Compare the corresponding legend Taitt. S.I, 5, 1; according to which the gods deposited their precious goods (vimam vasu) with Agni; and Pfishan and Tvash/r?, on performing sacrifice to Agni exclusively (the punarAdhyeya), became possessed of the cattle, whence the latter are said to belong to Pfishan (paushza) and to Tvashéri (tvash‘ra). Afterwards Manu and Dhftr? (here identified with the year) also performed the ceremony. See also Sat. Br. II, 3, 4, 1 seq. ® Or, since it is to Tvashéri' that all form belongs. 11 KANDA, 2 ADHYAYA, 3 BRAHMANA, 8. 315 beloved abode, and the latter gives up to him both kinds of forms, domestic and wild. In that (fire) those two kinds of forms are seen: such is the ascendancy (which one obtains by the punarddhyeya),— people, indeed, envy him; thus he thrives, and a conspicuous position (is obtained by him). 6. To Agni belongs this sacrifice. Agni is the light, the burner of evil: he burns away the evil of this (sacrificer); and the latter becomes a light of prosperity and glory in this, and a light of bliss? in yonder, world. ‘This, then, is the reason why he should establish the fires (a second time).
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.
1They replied, ‘Then we shall lay it down (ni-dha), saying, Eat grass here! eat wood here! cook pap here! cook meat here!’ Now that fire, which the Asuras thus laid down, is this same (fire) wherewith men prepare their food. 14. The gods then established that (fire) in their innermost soul; and having established that immortal element in their innermost soul, and become immortal and unconquerable, they overcame their mortal, conquerable enemies. And so this one now establishes that immortal element in his innermost soul; and—though there is for him no hope of immortality—he obtains the full measure of life; for, indeed, he becomes unconquerable, and his enemy, though striving to conquer, conquers him not. And, accordingly, when one who has established his fires and one who has not established his fires, vie with each other, he who has established his fires overcomes the other, for, verily, he thereby becomes unconquerable, he thereby becomes immortal. 15. Now, when, on that occasion, they produce that (fire) by churning, then he (the sacrificer) breathes (blows) upon it, when produced; for fire indeed is breath: he thereby produces the one thus produced. He again draws in his breath: thereby he establishes that (fire) in his innermost soul; and that fire thus becomes established in his innermost soul?. 1 «Pra tv evasurebhyo bravdmeti.’—‘ Haritasurebhya’ pratiprabrav4meti,’ Kanva text. ? ‘Let us talk them out of it!’ § See p. 297, note 4. 312 SATAPATHA-BRAHMANA, 16. Having kindled it, he makes it blaze, thinking, ‘Herein I will worship, herein I will perform the sacred work!’ Thereby he makes blaze that fire which has been established in his innermost soul. 17. ‘It (or some one) might come between,—it might go away!’ so (fear some)!; but, surely, as long as he lives no one comes between him and that fire which has been established in his innermost soul: let him, therefore, not heed this. And as to its becoming extinguished :—surely, as long as he lives, that fire which has been established in his innermost soul, does not become extinct in him. 18. The (sacrificial) fires, assuredly, are those breaths: the Ahavantya and GArhapatya are the out-breathing and the in-breathing; and the Anvaharya-pa4ana is the through-breathing. 19. Now, attendance on (or, the worship of) that consecrated fire (agny4dheya) means (speaking) the truth. Whosoever speaks the truth, acts as if he sprinkled that lighted fire with ghee; for even so does he enkindle it: and ever the more increases his own vital energy, and day by day does he become better. And whosoever speaks the untruth, acts as
2Whosoever speaks the truth, acts as if he sprinkled that lighted fire with ghee; for even so does he enkindle it: and ever the more increases his own vital energy, and day by day does he become better. And whosoever speaks the untruth, acts as 1 This paragraph is somewhat obscure. The K4mva recension has the following more explicit paragraphs instead :—As to this, there is a source of anxiety (gas) to some, fearing that ‘it (that fire) might go out (anvagan).’ But let him not heed this, for, assuredly, that fire of his, which has been established in his innermost soul, does not go out. ‘The carriage might pass through (vyay4sit), the cart might pass through ;—it (or some one) may come between (me and the fire)!’ such is another source of anxiety to some; but let him not heed this either; for, assuredly, the carriage does not pass through, the cart does not pass through that fire of his which has been established in his innermost soul. Cf. XII, 4, 1, 2-3. 11 KANDA, 2 ADHYAYA, 3 BRAHMANA, I. = 313 if he sprinkled that lighted fire with water; for even so does he enfeeble it : and ever the less becomes his own vital energy, and day by day does he become more wicked. Let him, therefore, speak nothing but the truth. 20. Now the kinsmen spake unto Aruza Aupavesi, ‘Thou art advanced in years: establish thou the two fires!’ He replied, ‘Speak ye not thus! be thou a restrainer of speech?; for he who has established the fires must not speak an untruth : let him rather not speak at all, but let him not speak an untruth. Worship, above all, is truthfulness.’ Tuirp BRAHMANA. Tue PunarADHEYA OR RE-ESTABLISHMENT OF THE SACRED FiREs *. 1. Now Varuma established this (fire), being desirous of sovereignty. He obtained sovereignty ; and, accordingly, whether one (who has established the fires) knows (this) or not, they call him ‘king Varuza.’ Soma (established the fire), being desirous of glory. He became glorious, and, accordingly, whether one obtains a hold on Soma, or whether 1 The Kazva text has: He said, ‘Speak ye not thus; be thou a restrainer of speech !’—‘ Speak ye not,’ so (he said); for, having established the two fires, one should not speak untruthfully (mrish4), nor should he who utters speech speak untruthfully. He should, therefore, strive to speak nothing but the truth. 2 If the householder who has set up his fires, finds, after a year or more, that he does not prosper in his undertakings, or if he has otherwise met with misfortunes, and thus his 4dheya has not proved successful, he should set up his fires a second time. The old fires have to be put out, either early in the day on which the performance is to take place, or from three nights to a whole year previous to the ceremony. With the exceptions noticed in the sequel, the performance is the same as that of the 4dhdna. 314 SATAPATHA-BRAHMANA.
3The old fires have to be put out, either early in the day on which the performance is to take place, or from three nights to a whole year previous to the ceremony. With the exceptions noticed in the sequel, the performance is the same as that of the 4dhdna. 314 SATAPATHA-BRAHMANA. one does not, they both obtain (glory),—for it is glory that people thereby get to see. Glorious therefore he becomes, and sovereignty he obtains, whosoever, knowing this, establishes a_ sacrificial fire of his own. 2. Now once upon a time the gods deposited with Agni all forms (rapa)?, both domestic and wild; either because they were about to engage in battle, or from a desire of free scope, or because they thought that he (Agni) would protect them as the best protector. 3. But Agni coveted them, and seizing them he entered the seasons with them. ‘Let us go back thither,’ said the gods, and betook themselves to (the place where) Agni (was) concealed. They were disheartened and said, ‘What is here to be done? what counsel is there ?’ 4. Then Tvash¢vz beheld that re-consecrated fire (Punar-Adheya). He established it and thereby gained an entrance to Agni’s beloved abode. He (Agni) gave up to him both kinds of forms, domestic and wild: hence they call them Tvashévz’s forms; since it is from Tvashérz that all form proceeds*; but all other creatures of whatever kind undergo it. 5. .t is for him (Tvash¢vz), then, that one must re-establish the fire: for thus he enters Agni’s * Compare the corresponding legend Taitt. S.I, 5, 1; according to which the gods deposited their precious goods (vimam vasu) with Agni; and Pfishan and Tvash/r?, on performing sacrifice to Agni exclusively (the punarAdhyeya), became possessed of the cattle, whence the latter are said to belong to Pfishan (paushza) and to Tvashéri (tvash‘ra). Afterwards Manu and Dhftr? (here identified with the year) also performed the ceremony. See also Sat. Br. II, 3, 4, 1 seq. ® Or, since it is to Tvashéri' that all form belongs. 11 KANDA, 2 ADHYAYA, 3 BRAHMANA, 8. 315 beloved abode, and the latter gives up to him both kinds of forms, domestic and wild. In that (fire) those two kinds of forms are seen: such is the ascendancy (which one obtains by the punarddhyeya),— people, indeed, envy him; thus he thrives, and a conspicuous position (is obtained by him). 6. To Agni belongs this sacrifice. Agni is the light, the burner of evil: he burns away the evil of this (sacrificer); and the latter becomes a light of prosperity and glory in this, and a light of bliss? in yonder, world. ‘This, then, is the reason why he should establish the fires (a second time).
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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