Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
14. Now when he offers in the evening after sunset, he offers for the good of that (sun) in the embryo state, he benefits that embryo; and since he offers for the good of that (sun) in the embryo state, therefore embryos here live without taking food. 5. And when he offers in the morning before sunrise, then he produces that (sun-child) and, having become a light, it rises shining. But, assuredly, it would not rise, were he not to make that offering: this is why he performs that offering. 6. Even as a snake frees itself from its skin, so does it (the sun-child) free itself from the night, from evil: and, verily, whosoever, knowing this, offers the Agnihotra, he frees himself from all evil, even as a snake frees itself from its skin; and after his birth all these creatures are born; for they are set free according to their inclination. 7. Then, as to his taking out the Ahavantya (from the Garhapatya) before the setting of the sun; —the rays, doubtless, are all those gods; and what highest light there is, that, indeed, is either Pragapati or Indra. Now all the gods approach the house of him who performs the Agnihotra: but whosesoever (offering) they approach before the fire has been taken out, from that the gods turn away, and he fails in it; and after the failure of that (offering) from which the gods turn away, people say, that, whether one knows it or not, the sun went down on account of that (fire) not having been taken out. 8. And another reason why he takes out the Ahavantya before the setting of the sun, is this. In like manner as, when one’s better comes to visit II KANDA, 3 ADHYAYA, I BRAHMANA, 12, 329 one, he would honour him by trimming his house, so here: for whosesoever (offering) they approach, after the fire has been taken out, his Ahavantya (house) they enter, in his Ahavantya they repose. 9. Now when he offers in the evening after the sun has set, he thereby offers to them after they have entered his fire-house; and when he offers in the morning before sunrise, he offers to them before they go away. Therefore Asuri said, ‘The Agnihotra of those who offer after sunrise we regard as useless’: it is as if one were to take food to an empty dwelling.’ 10. That which affords (the means of) subsistence is of two kinds; namely, either rooted or rootless. On both of these, which belong to the gods, men subsist. Now cattle are rootless and plants are rooted. From the rootless cattle eating the rooted plants and drinking water, that juice is produced. 11. Now when he offers in the evening after sunset, he does so thinking, ‘I will offer to the gods of this life-giving juice: we subsist on this which belongs to them.’ And when he afterwards takes his evening meal, he eats what remains of the offering, and whereof oblative portions (bali) have been distributed all round?; for he who performs the Agnihotra eats only what remains of the offering.
212. And when he offers in the morning before sunrise, he does so thinking, ‘I will offer to the gods of this life-giving juice: we subsist on this which belongs to them.’ And when he afterwards takes his meal in the day-time, he eats what remains of the 1 Vikssinna, ? lit. ‘cut off (from its recipient).’ * Bali is the technical term of the portions of the daily food that have to be assigned to all creatures. 330 SATAPATHA-BRAHMANA. offering, and whereof oblative portions have been distributed all round ; for he who performs the Agnihotra eats only what remains of the offering. 13. Here now they say,—All other sacrifices come to an end, but the Agnihotra does not come to an end. Although that which lasts for twelve years is indeed limited, this (Agnihotra) is nevertheless unlimited, since, when one has offered in the evening, he knows that he will offer in the morning; and when one has offered in the morning, he knows that he will again offer in the evening. Hence that Agnihotra is unlimited, and in consequence of this its unlimitedness, creatures are here born unlimited. And, verily, he who thus knows the unlimitedness of the Agnihotra, is himself born unlimited in prosperity and offspring. 14. Having milked! he puts that (milk) on (the GArhapatya fire), because it has to be cooked. Here now they say, ‘When it rises to the brim, then we shall offer it!’ He must not however let it rise to the brim, since he would burn it, if he were to let it rise to the brim; and unproductive indeed is burnt seed: he must not, therefore, let it rise to the brim. 15. He should not offer it without having put it on the fire; for since this is Agni’s seed, therefore it is hot (svzta, ‘cooked’); and by putting it on the 1 For other ceremonies preceding those above, see I, 3, 3, 13 seq. According to K&ty. IV, 14, 1 he has the Agnihotra cow —standing south of the sacrificial ground and facing the east or north—milked by anybody except a Sidra. The vessel to be used is of earthenware, and must have been made by an Arya. The Adhvaryu then takes the vessel, and having entered the Ahavantya house by the east door and passed over to the GArhapatya, puts it there on coals previously shifted northwards from the fire. II KANDA, 3 ADHYAYA, I BRAHMANA, 17. 331 fire, it is indeed heated: Jet him, therefore, offer (of the milk) only after he has put it on the fire. 16. He illumines it (with a burning straw)? in order that he may know when it is done. He then pours some water to it (with the sruva), both for the sake of appeasement, and in order to supplement the juice. For when it rains here, then plants spring up; and in consequence of the plants being eaten and the water drunk, this juice is produced: hence it is in order to supplement the juice (that he pours water to it); and therefore, if it should happen to him to have to drink pure milk, let him have one drop of water poured into it, both for the sake of appeasement, and in order to supplement the juice.
317. Thereupon he ladles four times (milk with the sruva into the Agnihotra ladle’), for in a fourfold way was that milk supplied*. He then takes a kindling-stick (samidh), and hastes up (to the Ahavantya, with the ladle) to make the libation on the burning (stick)*. He offers the first libation 1 According to Katy. IV, 14, 5 the Adhvaryu illumines the milk with a burning straw; pours some water to it with the sruva or dipping-spoon ; then illumines it once more; and lifts up the pot three several times, putting it down each time further north of the fire. Thereupon he warms the two spoons; and wipes them with his hand; and having warmed them once more, he says to the sacrificer, ‘I ladle!’ The latter, while standing, replies, ‘Om, ladle !’ * For the Agnihotra-havaaf, or offering-spoon (sru&), used at the morning and evening libation, and made of Vikankata wood (Flacourtia Sapida), see p. 67, note 2. In the case of those who make five cuttings from the havis (paféavattin, cf. p. 192 note) he takes five sruva-fuls. K4Aty. IV, 14, 10, Comm. 5 Viz. by the four teats of the udder. Comm. ‘ While holding a billet or kindling-stick (samidh) over the (handle of) the milk-ladle, he [first holds the latter close over the Garhapatya fire, and thereupon] takes it to the Ahavantya, keeping 332 SATAPATHA-BRAHMANA. (parvahuti) without putting down (the spoon) beside (the fire, on the grass-bunch). For, were he to put it down beside (the fire), it would be as if, in taking food to somebody, one were to put it down on one’s way thither. But when (he makes the libation) without previously putting it down, it is as if, in taking food to somebody, one puts it down only after taking it to him. The second (libation he then makes) after putting it down: he thereby makes these two (libations) of various vigour. Now these two libations are mind and speech: hence he thereby separates mind and speech from each other ; and thus mind and speech, even while one and the same (samA4na), are still distinct (n4n4). 18. Twice he offers in the fire, twice he wipes (the spout of the spoon), twice he eats (of the milk), and four times he ladles ';—these are ten (acts), for
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.
14. Now when he offers in the evening after sunset, he offers for the good of that (sun) in the embryo state, he benefits that embryo; and since he offers for the good of that (sun) in the embryo state, therefore embryos here live without taking food. 5. And when he offers in the morning before sunrise, then he produces that (sun-child) and, having become a light, it rises shining. But, assuredly, it would not rise, were he not to make that offering: this is why he performs that offering. 6. Even as a snake frees itself from its skin, so does it (the sun-child) free itself from the night, from evil: and, verily, whosoever, knowing this, offers the Agnihotra, he frees himself from all evil, even as a snake frees itself from its skin; and after his birth all these creatures are born; for they are set free according to their inclination. 7. Then, as to his taking out the Ahavantya (from the Garhapatya) before the setting of the sun; —the rays, doubtless, are all those gods; and what highest light there is, that, indeed, is either Pragapati or Indra. Now all the gods approach the house of him who performs the Agnihotra: but whosesoever (offering) they approach before the fire has been taken out, from that the gods turn away, and he fails in it; and after the failure of that (offering) from which the gods turn away, people say, that, whether one knows it or not, the sun went down on account of that (fire) not having been taken out. 8. And another reason why he takes out the Ahavantya before the setting of the sun, is this. In like manner as, when one’s better comes to visit II KANDA, 3 ADHYAYA, I BRAHMANA, 12, 329 one, he would honour him by trimming his house, so here: for whosesoever (offering) they approach, after the fire has been taken out, his Ahavantya (house) they enter, in his Ahavantya they repose. 9. Now when he offers in the evening after the sun has set, he thereby offers to them after they have entered his fire-house; and when he offers in the morning before sunrise, he offers to them before they go away. Therefore Asuri said, ‘The Agnihotra of those who offer after sunrise we regard as useless’: it is as if one were to take food to an empty dwelling.’ 10. That which affords (the means of) subsistence is of two kinds; namely, either rooted or rootless. On both of these, which belong to the gods, men subsist. Now cattle are rootless and plants are rooted. From the rootless cattle eating the rooted plants and drinking water, that juice is produced. 11. Now when he offers in the evening after sunset, he does so thinking, ‘I will offer to the gods of this life-giving juice: we subsist on this which belongs to them.’ And when he afterwards takes his evening meal, he eats what remains of the offering, and whereof oblative portions (bali) have been distributed all round?; for he who performs the Agnihotra eats only what remains of the offering.
212. And when he offers in the morning before sunrise, he does so thinking, ‘I will offer to the gods of this life-giving juice: we subsist on this which belongs to them.’ And when he afterwards takes his meal in the day-time, he eats what remains of the 1 Vikssinna, ? lit. ‘cut off (from its recipient).’ * Bali is the technical term of the portions of the daily food that have to be assigned to all creatures. 330 SATAPATHA-BRAHMANA. offering, and whereof oblative portions have been distributed all round ; for he who performs the Agnihotra eats only what remains of the offering. 13. Here now they say,—All other sacrifices come to an end, but the Agnihotra does not come to an end. Although that which lasts for twelve years is indeed limited, this (Agnihotra) is nevertheless unlimited, since, when one has offered in the evening, he knows that he will offer in the morning; and when one has offered in the morning, he knows that he will again offer in the evening. Hence that Agnihotra is unlimited, and in consequence of this its unlimitedness, creatures are here born unlimited. And, verily, he who thus knows the unlimitedness of the Agnihotra, is himself born unlimited in prosperity and offspring. 14. Having milked! he puts that (milk) on (the GArhapatya fire), because it has to be cooked. Here now they say, ‘When it rises to the brim, then we shall offer it!’ He must not however let it rise to the brim, since he would burn it, if he were to let it rise to the brim; and unproductive indeed is burnt seed: he must not, therefore, let it rise to the brim. 15. He should not offer it without having put it on the fire; for since this is Agni’s seed, therefore it is hot (svzta, ‘cooked’); and by putting it on the 1 For other ceremonies preceding those above, see I, 3, 3, 13 seq. According to K&ty. IV, 14, 1 he has the Agnihotra cow —standing south of the sacrificial ground and facing the east or north—milked by anybody except a Sidra. The vessel to be used is of earthenware, and must have been made by an Arya. The Adhvaryu then takes the vessel, and having entered the Ahavantya house by the east door and passed over to the GArhapatya, puts it there on coals previously shifted northwards from the fire. II KANDA, 3 ADHYAYA, I BRAHMANA, 17. 331 fire, it is indeed heated: Jet him, therefore, offer (of the milk) only after he has put it on the fire. 16. He illumines it (with a burning straw)? in order that he may know when it is done. He then pours some water to it (with the sruva), both for the sake of appeasement, and in order to supplement the juice. For when it rains here, then plants spring up; and in consequence of the plants being eaten and the water drunk, this juice is produced: hence it is in order to supplement the juice (that he pours water to it); and therefore, if it should happen to him to have to drink pure milk, let him have one drop of water poured into it, both for the sake of appeasement, and in order to supplement the juice.
317. Thereupon he ladles four times (milk with the sruva into the Agnihotra ladle’), for in a fourfold way was that milk supplied*. He then takes a kindling-stick (samidh), and hastes up (to the Ahavantya, with the ladle) to make the libation on the burning (stick)*. He offers the first libation 1 According to Katy. IV, 14, 5 the Adhvaryu illumines the milk with a burning straw; pours some water to it with the sruva or dipping-spoon ; then illumines it once more; and lifts up the pot three several times, putting it down each time further north of the fire. Thereupon he warms the two spoons; and wipes them with his hand; and having warmed them once more, he says to the sacrificer, ‘I ladle!’ The latter, while standing, replies, ‘Om, ladle !’ * For the Agnihotra-havaaf, or offering-spoon (sru&), used at the morning and evening libation, and made of Vikankata wood (Flacourtia Sapida), see p. 67, note 2. In the case of those who make five cuttings from the havis (paféavattin, cf. p. 192 note) he takes five sruva-fuls. K4Aty. IV, 14, 10, Comm. 5 Viz. by the four teats of the udder. Comm. ‘ While holding a billet or kindling-stick (samidh) over the (handle of) the milk-ladle, he [first holds the latter close over the Garhapatya fire, and thereupon] takes it to the Ahavantya, keeping 332 SATAPATHA-BRAHMANA. (parvahuti) without putting down (the spoon) beside (the fire, on the grass-bunch). For, were he to put it down beside (the fire), it would be as if, in taking food to somebody, one were to put it down on one’s way thither. But when (he makes the libation) without previously putting it down, it is as if, in taking food to somebody, one puts it down only after taking it to him. The second (libation he then makes) after putting it down: he thereby makes these two (libations) of various vigour. Now these two libations are mind and speech: hence he thereby separates mind and speech from each other ; and thus mind and speech, even while one and the same (samA4na), are still distinct (n4n4). 18. Twice he offers in the fire, twice he wipes (the spout of the spoon), twice he eats (of the milk), and four times he ladles ';—these are ten (acts), for
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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