Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
118. 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 it on a level with his mouth, except in the middle between the two fires, where he lowers it for a moment to the level of his navel. He then crouches down [bending his right knee, and looking eastwards, by the north-west corner of the Ahavantya], puts the billet on [the centre of] the fire, and makes the first libation (pirv4huti) on the burning stick (see the formula, par. 30. The sacrificer, as usual, pronounces the dedicatory formula, viz. ‘This to Agni!’ and, ‘This to SQrya!l’ respectively). Thereupon he lays down the ladle on the kfréa [a grass-bunch, placed behind the Ahavantya fire-place, to serve as a seat, and to wipe the hands on; according to others, a flat piece of Varana wood], then takes it up again and silently makes the second libation (uttarahuti) on the north part of the fire. K4ty. IV, 14, ra-17 with Schol. 1 He ladles four sruva-fuls of milk into the Agnihotra ladle, and makes in the Ahavantya fire two libations from this milk (so as to leave the larger quantity in the ladle to be eaten). He then wipes twice the spout of the ladle. [In each of the two other fires he thereupon makes likewise two libations with the sruva, of one spoonful each.] The milk left in the ladle he eats, on the completion of the six libations, by twice taking it out with his ring-finger. II KANDA, 3 ADHYAYA, I BRAHMANA, 21. 333 of ten syllables consists the virag stanza, and the sacrifice is virag (shining): he thereby converts the sacrifice into the virag. 19. Now what he offers up in the fire, that he offers to the gods; and thereby the gods are (admitted to the sacrifice)’: And what he wipes off (the spoons), that he offers to the fathers and plants; and thereby the fathers and plants are (admitted). And what he eats after offering, that he offers to men; and thereby men are (admitted). 20. Verily, the creatures that are not allowed to take part in the sacrifice are forlorn: to those creatures that are not forlorn he thus offers a share at the opening of the sacrifice; and thus beasts (cattle) are made to share in it along with (men), since beasts are behind men*. 21. On this point Y4g#avalkya said, ‘It (the. Agnihotra) must not be looked upon as a (havis-) sacrifice, but as a domestic sacrifice (pakayag#a) ; for while in any other (havis-)sacrifice he pours into the fire all that he cuts off (from the sacrificial dish and puts) into the offering spoon,—here, after offering and stepping outside*®, he sips water and licks out (the milk); and this indeed (is a characteristic) of the domestic offering.’ This then is the animal * Tasmad devas santi; anvabhakt4s (‘allowed to share in the sacrifice’) has probably to be supplied here from the next paragraph.
27 Instead of this paragraph, the K4mva text reads: ‘ Behind men are beasts; behind the gods are birds, plants, trees, and whatever else exists here. Thus he makes these creatures share in the sacrifice, those that are not forlorn here.’ Compare I, 5, 2, 4. ® Utsripya is variously explained by the commentators here and on Katy. IV, 14, 27, as ‘having gone out,’ or ‘having slowly moved forward,’ or ‘ having risen,’ or ‘having poured out (the milk).’ 334 SATAPATHA-BRAHMANA. characteristic! of that (Agnihotra), for the domestic offering pertains to beasts (or cattle). 22. Now the first of these libations, doubtless, is the same as that which Pragdpati offered in the beginning?; and as those (gods) thereupon continued (to sacrifice) ?,—namely, Agni, that blower (Vayu), and Sfrya,—so this second libation is offered. 23. What first libation (pirv4huti) is made, that is the deity of the Agnihotra‘, and to that (deity) it is accordingly offered; and what second one (uttar4huti) is made, that indeed is equivalent to the Svish¢akvzt (Agni, the maker of good offering); whence he offers it on the north part (of the fire), since that is the region of the Svish¢akrzt®. Moreover, this second libation is made in order to effect a pairing, for a couple forms a productive pair. 24. These two libations, then, form a duad: the past and the future, the born and the to-be-born, the actual® and the hope, the to-day and the morrow,— (these are) after the manner of that duad. 25. The past is the self, for certain is that which is past, and certain also is that which is a self. The future, on the other hand, is progeny; for uncertain is that which is to be, and uncertain also is progeny. 26. The born is the self, for certain is that which is born, and certain also is the self. The to-be-born, 1 Pasavyam ripam,—that is to say, its relation to the pasu or animal sacrifice; and hence also to the id4 at the haviryagia ; cf. I, 7, 4, 19. * See II, 2, 4, 4 seq. 5 See II, 2, 4, 18. ‘ That is to say, it represents the chief offering at the havir- ' yagfia, which is followed by the (oblation to Agni) Svish/akrit. See I, 7, 2, 1 seq. 5 See I, 7, 3, 20. * Agatam, ‘what has arrived or come to pass,’ ‘the accomplished.’ 11 KANDA, 3 ADHYAYA, I BRAHMANA, 3I. 335 on the other hand, is progeny ; for uncertain is what is to be born, and uncertain also is progeny. 27. The actual is the self, for certain is what is actual, and certain also is the self. And hope is progeny, for uncertain is hope, and uncertain also is progeny. 28. The to-day is the self, for certain is what is to-day, and certain also is the self. The morrow is progeny, for uncertain is the morrow, and uncertain also is progeny.
3And hope is progeny, for uncertain is hope, and uncertain also is progeny. 28. The to-day is the self, for certain is what is to-day, and certain also is the self. The morrow is progeny, for uncertain is the morrow, and uncertain also is progeny. 29. Now that first libation is offered on account of the self: he offers it with a sacred text, for certain is the sacred text, and certain also is the self. And that second one is offered on account of progeny: he offers it silently, for uncertain is what (is done) silently, and uncertain also is progeny. 30. [In the evening] he offers (the first libation), with the text (Vag. S. III, 9, 10), ‘Agni is the light, the light is Agni, Svah4!’ and in the morning with, ‘Sdrya (the sun) is the light, the light is Sdrya, Svaha!’ Thus offering is made with the truth ; for, truly, when the sun goes down, then Agni (fire) is the light, and when the sun rises, then Sdrya is the light; and whatever is offered with the truth, that, indeed, goes to the gods. 31. Here now Takshan recited for Aruzi}, who wished to obtain holy lustre (brahmavaréasa, inspired nature), ‘Agni is lustre, light is lustre ;’— ‘Sdrya is lustre, light is lustre.’ Holy lustre, therefore, he obtains whosoever, knowing this, thus offers the Agnihotra. 1 The KAnva text has,—Here now Daksha said to Aruni, ‘For one wishing to obtain brahmavarfasa one should offer with this text, “Agni is lustre, light is lustre ;”—“ Sfrya is lustre, light is lustre :” a brahmavaréasin, then, he becomes for whomsoever they so sacrifice.’ 336 SATAPATHA-BRAHMANA. 32. That (other text), however, has the characteristic form of generation. In saying, ‘Agni is the light, the light is Agni, Svaha!’ he encloses that seed, the light, on both sides with the deity; and the seed, thus enclosed on both sides, is brought forth: thus enclosing it on both sides he causes it to be brought forth. 33. And when, in the morning, he says, ‘Sfrya is the light, the light is Sdrya, Svaha!’ he encloses that seed, the light, on both sides with the deity, and the seed, thus enclosed on both sides, is brought forth: thus enclosing it on both sides he causes it to be brought forth; and this, indeed, is the characteristic form of generation. 34. But Givala Kailaki said?, ‘Aruni merely causes conception to take place, not birth: let him therefore offer with that (text, in par. 32) in the evening. 35. ‘Then, in the morning, by the text, “The light is Sdrya, Sdrya is the light,” he places that seed, the light, outside by means of the deity; and the seed thus brought outside he causes to be born.’
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.
118. 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 it on a level with his mouth, except in the middle between the two fires, where he lowers it for a moment to the level of his navel. He then crouches down [bending his right knee, and looking eastwards, by the north-west corner of the Ahavantya], puts the billet on [the centre of] the fire, and makes the first libation (pirv4huti) on the burning stick (see the formula, par. 30. The sacrificer, as usual, pronounces the dedicatory formula, viz. ‘This to Agni!’ and, ‘This to SQrya!l’ respectively). Thereupon he lays down the ladle on the kfréa [a grass-bunch, placed behind the Ahavantya fire-place, to serve as a seat, and to wipe the hands on; according to others, a flat piece of Varana wood], then takes it up again and silently makes the second libation (uttarahuti) on the north part of the fire. K4ty. IV, 14, ra-17 with Schol. 1 He ladles four sruva-fuls of milk into the Agnihotra ladle, and makes in the Ahavantya fire two libations from this milk (so as to leave the larger quantity in the ladle to be eaten). He then wipes twice the spout of the ladle. [In each of the two other fires he thereupon makes likewise two libations with the sruva, of one spoonful each.] The milk left in the ladle he eats, on the completion of the six libations, by twice taking it out with his ring-finger. II KANDA, 3 ADHYAYA, I BRAHMANA, 21. 333 of ten syllables consists the virag stanza, and the sacrifice is virag (shining): he thereby converts the sacrifice into the virag. 19. Now what he offers up in the fire, that he offers to the gods; and thereby the gods are (admitted to the sacrifice)’: And what he wipes off (the spoons), that he offers to the fathers and plants; and thereby the fathers and plants are (admitted). And what he eats after offering, that he offers to men; and thereby men are (admitted). 20. Verily, the creatures that are not allowed to take part in the sacrifice are forlorn: to those creatures that are not forlorn he thus offers a share at the opening of the sacrifice; and thus beasts (cattle) are made to share in it along with (men), since beasts are behind men*. 21. On this point Y4g#avalkya said, ‘It (the. Agnihotra) must not be looked upon as a (havis-) sacrifice, but as a domestic sacrifice (pakayag#a) ; for while in any other (havis-)sacrifice he pours into the fire all that he cuts off (from the sacrificial dish and puts) into the offering spoon,—here, after offering and stepping outside*®, he sips water and licks out (the milk); and this indeed (is a characteristic) of the domestic offering.’ This then is the animal * Tasmad devas santi; anvabhakt4s (‘allowed to share in the sacrifice’) has probably to be supplied here from the next paragraph.
27 Instead of this paragraph, the K4mva text reads: ‘ Behind men are beasts; behind the gods are birds, plants, trees, and whatever else exists here. Thus he makes these creatures share in the sacrifice, those that are not forlorn here.’ Compare I, 5, 2, 4. ® Utsripya is variously explained by the commentators here and on Katy. IV, 14, 27, as ‘having gone out,’ or ‘having slowly moved forward,’ or ‘ having risen,’ or ‘having poured out (the milk).’ 334 SATAPATHA-BRAHMANA. characteristic! of that (Agnihotra), for the domestic offering pertains to beasts (or cattle). 22. Now the first of these libations, doubtless, is the same as that which Pragdpati offered in the beginning?; and as those (gods) thereupon continued (to sacrifice) ?,—namely, Agni, that blower (Vayu), and Sfrya,—so this second libation is offered. 23. What first libation (pirv4huti) is made, that is the deity of the Agnihotra‘, and to that (deity) it is accordingly offered; and what second one (uttar4huti) is made, that indeed is equivalent to the Svish¢akvzt (Agni, the maker of good offering); whence he offers it on the north part (of the fire), since that is the region of the Svish¢akrzt®. Moreover, this second libation is made in order to effect a pairing, for a couple forms a productive pair. 24. These two libations, then, form a duad: the past and the future, the born and the to-be-born, the actual® and the hope, the to-day and the morrow,— (these are) after the manner of that duad. 25. The past is the self, for certain is that which is past, and certain also is that which is a self. The future, on the other hand, is progeny; for uncertain is that which is to be, and uncertain also is progeny. 26. The born is the self, for certain is that which is born, and certain also is the self. The to-be-born, 1 Pasavyam ripam,—that is to say, its relation to the pasu or animal sacrifice; and hence also to the id4 at the haviryagia ; cf. I, 7, 4, 19. * See II, 2, 4, 4 seq. 5 See II, 2, 4, 18. ‘ That is to say, it represents the chief offering at the havir- ' yagfia, which is followed by the (oblation to Agni) Svish/akrit. See I, 7, 2, 1 seq. 5 See I, 7, 3, 20. * Agatam, ‘what has arrived or come to pass,’ ‘the accomplished.’ 11 KANDA, 3 ADHYAYA, I BRAHMANA, 3I. 335 on the other hand, is progeny ; for uncertain is what is to be born, and uncertain also is progeny. 27. The actual is the self, for certain is what is actual, and certain also is the self. And hope is progeny, for uncertain is hope, and uncertain also is progeny. 28. The to-day is the self, for certain is what is to-day, and certain also is the self. The morrow is progeny, for uncertain is the morrow, and uncertain also is progeny.
3And hope is progeny, for uncertain is hope, and uncertain also is progeny. 28. The to-day is the self, for certain is what is to-day, and certain also is the self. The morrow is progeny, for uncertain is the morrow, and uncertain also is progeny. 29. Now that first libation is offered on account of the self: he offers it with a sacred text, for certain is the sacred text, and certain also is the self. And that second one is offered on account of progeny: he offers it silently, for uncertain is what (is done) silently, and uncertain also is progeny. 30. [In the evening] he offers (the first libation), with the text (Vag. S. III, 9, 10), ‘Agni is the light, the light is Agni, Svah4!’ and in the morning with, ‘Sdrya (the sun) is the light, the light is Sdrya, Svaha!’ Thus offering is made with the truth ; for, truly, when the sun goes down, then Agni (fire) is the light, and when the sun rises, then Sdrya is the light; and whatever is offered with the truth, that, indeed, goes to the gods. 31. Here now Takshan recited for Aruzi}, who wished to obtain holy lustre (brahmavaréasa, inspired nature), ‘Agni is lustre, light is lustre ;’— ‘Sdrya is lustre, light is lustre.’ Holy lustre, therefore, he obtains whosoever, knowing this, thus offers the Agnihotra. 1 The KAnva text has,—Here now Daksha said to Aruni, ‘For one wishing to obtain brahmavarfasa one should offer with this text, “Agni is lustre, light is lustre ;”—“ Sfrya is lustre, light is lustre :” a brahmavaréasin, then, he becomes for whomsoever they so sacrifice.’ 336 SATAPATHA-BRAHMANA. 32. That (other text), however, has the characteristic form of generation. In saying, ‘Agni is the light, the light is Agni, Svaha!’ he encloses that seed, the light, on both sides with the deity; and the seed, thus enclosed on both sides, is brought forth: thus enclosing it on both sides he causes it to be brought forth. 33. And when, in the morning, he says, ‘Sfrya is the light, the light is Sdrya, Svaha!’ he encloses that seed, the light, on both sides with the deity, and the seed, thus enclosed on both sides, is brought forth: thus enclosing it on both sides he causes it to be brought forth; and this, indeed, is the characteristic form of generation. 34. But Givala Kailaki said?, ‘Aruni merely causes conception to take place, not birth: let him therefore offer with that (text, in par. 32) in the evening. 35. ‘Then, in the morning, by the text, “The light is Sdrya, Sdrya is the light,” he places that seed, the light, outside by means of the deity; and the seed thus brought outside he causes to be born.’
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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