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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1To 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). 7. Let him establish the fires (the second time) in the rainy season. The rains are all the seasons, for the rains are indeed all the seasons: hence, in counting over years, people say, ‘In such and such a year (or rain, varsha) we did it; in such and such a year (or rain) we did it. The rains, then, are one of the forms of manifestation (rd pa) of all seasons? ; and when people say, ‘To-day it is as if in summer,’ then that is in the rainy season; and when they say, ‘To-day it is as if in spring,’ then that, too, is in the rainy season. From the year (or rain, varsha), indeed, (is named) the rainy season (varsh44). 8. There is, moreover, an occult form (through which the rains manifest themselves in the seasons) %. When it blows from the east, then that is the characteristic sign of spring ;—when it thunders, it is that of 1 Gyotir amutra puzyalokatva, lit. ‘a light by (way of) blissful state.’ The KAmva text has the same reading. 2 This speculation is based on the identity of the words for year (varsha; also ‘rain’) and the rains, or rainy season (varsh4A). * The characteristics of the seasons here selected are supposed to have a special connection with the rain and rainy season. 316 SATAPATHA-BRAHMANA. summer ;—when it rains, it is that of the rainy season ; when it lightens, it is that of autumn? ;—when it ceases to rain, it is that of winter. The rains are all the seasons. The seasons he (Agni) entered : from out of the seasons, therefore, he now produces him. g. But the sun also is all the seasons: when he rises, then it is spring ;—when the cows are driven together (for milking), then it is summer ;—when it is mid-day, then is the rainy season ;—when it is afternoon, then it is autumn ;—when he sets, then it is winter. At mid-day (madhyandina), therefore, he should establish his fires, for then that (sun) is nearest to this world, and hence he produces that (fire) from the nearest centre (madhya). 10. Verily, this man is affected with evil, as with a shadow. But then (at mid-day) that (evil) of his (like his shadow) is smallest, and shrinks, as it were, beneath his foot: hence he thereby crushes that evil, when it is smallest. For this reason also he should establish his fires (the second time) at mid-day.
2But then (at mid-day) that (evil) of his (like his shadow) is smallest, and shrinks, as it were, beneath his foot: hence he thereby crushes that evil, when it is smallest. For this reason also he should establish his fires (the second time) at mid-day. 11. He takes it out (from the Garhapatya) by means of sacrificial grass. By means of fire-wood, indeed, he takes it out the first time; and (were he to take it out) with fire-wood the first time, and with fire-wood the second time, he would commit a repetition, and raise a conflict. Now sacrificial grass means water, and the rainy season also means water. He (Agni) entered the seasons: with water he accordingly produces him from out of the waters; this is why he takes it (the fire) out by means of sacrificial grass. 12. Having prepared an (ordinary) rice cake on 1 During the autumn, or sultry season succeeding the rains, there are frequent displays of sheet-lightning along the horizon at night. 11 KANDA, 2 ADHYAYA, 3 BRAHMANA, 15. 317 two arka! leaves, he puts it in the place where he is about to establish the Garhapatya fire, and thereon lays down the Garhapatya. 13. Having prepared a (second) barley cake on two arka leaves, he puts it in the place where he is about to establish the Ahavantya fire, and thereon lays down the Ahavantya. [Some do so] arguing, ‘Thereby we cover them with the first two fires;’ but let him not do so, for it is by the nights that they come to be covered. 14. He then offers to Agni a sacrificial cake (purodasa) on five potsherds*. Its offering prayers and invitatory prayers consist of pankti strophes of five padas each*; for there are five seasons, and the seasons he (Agni) entered: from the seasons he accordingly produces him. 15. The whole (sacrifice) belongs to Agni; for it was thereby that Tvash/vz entered Agni’s beloved abode, and therefore the whole (sacrifice) belongs to Agni‘. 1 Calotropis Gigantea. These cakes (apfipa, not purodasa) have first to be cooked either on the Avasathya, or on a secular fire. Before the cakes are then put on the Garhapatya and Ahavantya fire-places, the latter have to be consecrated in the usual way (cf. p. 2); and, after the putting on of the cakes, the fire-places are sprinkled by the Adhvaryu, while the sacrificer holds on to him from behind. Katy. IV, 11, 8, Schol. 3 Viz. he performs an ishfi with such a rice-cake for the havis, as a substitute for the tanfilhavir-ish/is, offered after the fulloffering, at the Adhana. See II, 2, 1, 6, and note. 5 The pankti consists of five octosyllabic padas. The anuv4ky4 and y4gy4 at the chief offering are Rig-veda IV, ro, 2 and 4; those of the svish/akrit, ib., verses 4 and 1.—Asv. II, 8, 14. * The offering prayers of all libations and offerings at this ish/i must therefore contain Agni’s name. At each of the fore-offerings and after-offerings a different case-form of agni is added after the respective objects of those offerings,—thus, ‘. . . samidho agne 318 SATAPATHA-BRAHMAMNA. .
3* The offering prayers of all libations and offerings at this ish/i must therefore contain Agni’s name. At each of the fore-offerings and after-offerings a different case-form of agni is added after the respective objects of those offerings,—thus, ‘. . . samidho agne 318 SATAPATHA-BRAHMAMNA. . 16. They perform it (with the formulas pronounced) in a low voice; for if one wishes to prepare anything specially for a relative or friend, one must take care to keep it secret. Now the other sacrifice belongs to all the deities, but this belongs specially to Agni; and what is (kept) secret, that is (spoken of) in a low voice: this is why they perform it in a low voice. 17. The last after-offering he performs aloud; for then he has completed his work, and every one becomes aware of what has been done. 18. Having uttered his call (and having been responded to by the Agntdhra)!, he says (to the Hotvz), ‘Pronounce the offering-prayer to the Samidhs (kindling-sticks) !’—the latter being one of Agni’s mystic forms of manifestation (ripa); but he may also say, ‘Pronounce the offering-prayer to the fires !’—that being Agni’s real (exoteric) form?. *gna 4gyasya vyantu,’‘tanfinapad agnim agna...,’ ‘ido agnindgne ..., &c. See par. 1g; also p. 148, n. 2; I, 5, 4,1 seq.; I, 8, 2, 1 seq. The two butter-portions otherwise offered to Agni or Soma respectively (cf. I, 6, 1, 20 seq.) are in this case offered to Agni; the anuvaky4s, according to Asv. II, 8, 4, being Rig-veda VIII, 44, 1, and VI, 16, 16 respectively. See, however, paragraphs 21 seq. 1 Viz. the Adhvaryu calls, O sravaya, ‘cause (him or one) to hear!’ and the Agnfdhra responds by Astu sraushay, ‘yea, may he (or one) hear!’ ® Here, at the first fore-offering, an option is apparently left between the former, regular summons (see I, 5, 3, 8), and the latter, modified so as to make it apply directly to Agni. Katy. IV, 11, 11 allows the same option for the first prayaga and anuy4ga. For the latter, however, see further on, par. 24. The K4zva recension has as follows:—Now when the Adhvaryu, on stepping over (to the south side) and uttering his call (for the Agnidhra) to bid attention, says, ‘Pronounce the offering-prayer to the Samidhs |’ then that, indeed, is one of Agni’s forms of manifestation (€4gneyam eva tad rfpam); but here let him say, as it were, II KANDA, 2 ADHYAYA, 3 BRAHMANA, 21. 319 19. He (the Hotvz) recites!,‘... They (the Samidhs), O Agni, may accept of the butter! Vaughak?!’ ‘... He (TandnapAt) may accept the fire of the butter! Vaughak!’ ‘... They (the Ids) may, through Agni, accept of the butter! Vaugak !’ . It (the barhis), the fire, may accept of the butter! Vaughak !’
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.
1To 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). 7. Let him establish the fires (the second time) in the rainy season. The rains are all the seasons, for the rains are indeed all the seasons: hence, in counting over years, people say, ‘In such and such a year (or rain, varsha) we did it; in such and such a year (or rain) we did it. The rains, then, are one of the forms of manifestation (rd pa) of all seasons? ; and when people say, ‘To-day it is as if in summer,’ then that is in the rainy season; and when they say, ‘To-day it is as if in spring,’ then that, too, is in the rainy season. From the year (or rain, varsha), indeed, (is named) the rainy season (varsh44). 8. There is, moreover, an occult form (through which the rains manifest themselves in the seasons) %. When it blows from the east, then that is the characteristic sign of spring ;—when it thunders, it is that of 1 Gyotir amutra puzyalokatva, lit. ‘a light by (way of) blissful state.’ The KAmva text has the same reading. 2 This speculation is based on the identity of the words for year (varsha; also ‘rain’) and the rains, or rainy season (varsh4A). * The characteristics of the seasons here selected are supposed to have a special connection with the rain and rainy season. 316 SATAPATHA-BRAHMANA. summer ;—when it rains, it is that of the rainy season ; when it lightens, it is that of autumn? ;—when it ceases to rain, it is that of winter. The rains are all the seasons. The seasons he (Agni) entered : from out of the seasons, therefore, he now produces him. g. But the sun also is all the seasons: when he rises, then it is spring ;—when the cows are driven together (for milking), then it is summer ;—when it is mid-day, then is the rainy season ;—when it is afternoon, then it is autumn ;—when he sets, then it is winter. At mid-day (madhyandina), therefore, he should establish his fires, for then that (sun) is nearest to this world, and hence he produces that (fire) from the nearest centre (madhya). 10. Verily, this man is affected with evil, as with a shadow. But then (at mid-day) that (evil) of his (like his shadow) is smallest, and shrinks, as it were, beneath his foot: hence he thereby crushes that evil, when it is smallest. For this reason also he should establish his fires (the second time) at mid-day.
2But then (at mid-day) that (evil) of his (like his shadow) is smallest, and shrinks, as it were, beneath his foot: hence he thereby crushes that evil, when it is smallest. For this reason also he should establish his fires (the second time) at mid-day. 11. He takes it out (from the Garhapatya) by means of sacrificial grass. By means of fire-wood, indeed, he takes it out the first time; and (were he to take it out) with fire-wood the first time, and with fire-wood the second time, he would commit a repetition, and raise a conflict. Now sacrificial grass means water, and the rainy season also means water. He (Agni) entered the seasons: with water he accordingly produces him from out of the waters; this is why he takes it (the fire) out by means of sacrificial grass. 12. Having prepared an (ordinary) rice cake on 1 During the autumn, or sultry season succeeding the rains, there are frequent displays of sheet-lightning along the horizon at night. 11 KANDA, 2 ADHYAYA, 3 BRAHMANA, 15. 317 two arka! leaves, he puts it in the place where he is about to establish the Garhapatya fire, and thereon lays down the Garhapatya. 13. Having prepared a (second) barley cake on two arka leaves, he puts it in the place where he is about to establish the Ahavantya fire, and thereon lays down the Ahavantya. [Some do so] arguing, ‘Thereby we cover them with the first two fires;’ but let him not do so, for it is by the nights that they come to be covered. 14. He then offers to Agni a sacrificial cake (purodasa) on five potsherds*. Its offering prayers and invitatory prayers consist of pankti strophes of five padas each*; for there are five seasons, and the seasons he (Agni) entered: from the seasons he accordingly produces him. 15. The whole (sacrifice) belongs to Agni; for it was thereby that Tvash/vz entered Agni’s beloved abode, and therefore the whole (sacrifice) belongs to Agni‘. 1 Calotropis Gigantea. These cakes (apfipa, not purodasa) have first to be cooked either on the Avasathya, or on a secular fire. Before the cakes are then put on the Garhapatya and Ahavantya fire-places, the latter have to be consecrated in the usual way (cf. p. 2); and, after the putting on of the cakes, the fire-places are sprinkled by the Adhvaryu, while the sacrificer holds on to him from behind. Katy. IV, 11, 8, Schol. 3 Viz. he performs an ishfi with such a rice-cake for the havis, as a substitute for the tanfilhavir-ish/is, offered after the fulloffering, at the Adhana. See II, 2, 1, 6, and note. 5 The pankti consists of five octosyllabic padas. The anuv4ky4 and y4gy4 at the chief offering are Rig-veda IV, ro, 2 and 4; those of the svish/akrit, ib., verses 4 and 1.—Asv. II, 8, 14. * The offering prayers of all libations and offerings at this ish/i must therefore contain Agni’s name. At each of the fore-offerings and after-offerings a different case-form of agni is added after the respective objects of those offerings,—thus, ‘. . . samidho agne 318 SATAPATHA-BRAHMAMNA. .
3* The offering prayers of all libations and offerings at this ish/i must therefore contain Agni’s name. At each of the fore-offerings and after-offerings a different case-form of agni is added after the respective objects of those offerings,—thus, ‘. . . samidho agne 318 SATAPATHA-BRAHMAMNA. . 16. They perform it (with the formulas pronounced) in a low voice; for if one wishes to prepare anything specially for a relative or friend, one must take care to keep it secret. Now the other sacrifice belongs to all the deities, but this belongs specially to Agni; and what is (kept) secret, that is (spoken of) in a low voice: this is why they perform it in a low voice. 17. The last after-offering he performs aloud; for then he has completed his work, and every one becomes aware of what has been done. 18. Having uttered his call (and having been responded to by the Agntdhra)!, he says (to the Hotvz), ‘Pronounce the offering-prayer to the Samidhs (kindling-sticks) !’—the latter being one of Agni’s mystic forms of manifestation (ripa); but he may also say, ‘Pronounce the offering-prayer to the fires !’—that being Agni’s real (exoteric) form?. *gna 4gyasya vyantu,’‘tanfinapad agnim agna...,’ ‘ido agnindgne ..., &c. See par. 1g; also p. 148, n. 2; I, 5, 4,1 seq.; I, 8, 2, 1 seq. The two butter-portions otherwise offered to Agni or Soma respectively (cf. I, 6, 1, 20 seq.) are in this case offered to Agni; the anuvaky4s, according to Asv. II, 8, 4, being Rig-veda VIII, 44, 1, and VI, 16, 16 respectively. See, however, paragraphs 21 seq. 1 Viz. the Adhvaryu calls, O sravaya, ‘cause (him or one) to hear!’ and the Agnfdhra responds by Astu sraushay, ‘yea, may he (or one) hear!’ ® Here, at the first fore-offering, an option is apparently left between the former, regular summons (see I, 5, 3, 8), and the latter, modified so as to make it apply directly to Agni. Katy. IV, 11, 11 allows the same option for the first prayaga and anuy4ga. For the latter, however, see further on, par. 24. The K4zva recension has as follows:—Now when the Adhvaryu, on stepping over (to the south side) and uttering his call (for the Agnidhra) to bid attention, says, ‘Pronounce the offering-prayer to the Samidhs |’ then that, indeed, is one of Agni’s forms of manifestation (€4gneyam eva tad rfpam); but here let him say, as it were, II KANDA, 2 ADHYAYA, 3 BRAHMANA, 21. 319 19. He (the Hotvz) recites!,‘... They (the Samidhs), O Agni, may accept of the butter! Vaughak?!’ ‘... He (TandnapAt) may accept the fire of the butter! Vaughak!’ ‘... They (the Ids) may, through Agni, accept of the butter! Vaugak !’ . It (the barhis), the fire, may accept of the butter! Vaughak !’
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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