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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
132) 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.’ 36. They also say, ‘In the evening he offers Sdrya in Agni, and in the morning he offers Agni in Sarya?,’ Such, indeed, is the case with those who offer after sunrise ; for when the sun sets then Agni is the light, and when the sun rises then Sfrya is the light. Here no offence is committed on his (the sacrificer’s) part; but an offence is indeed committed where offering is not made distinctly to that deity (viz. Agni or Sfrya resp.), which is the deity of the Agnihotra. 1 I have made Givala’s speech extend to the end of par. 35, as is done, no doubt correctly, in the Kanva text. * The Kanva has,—Now they say, ‘In the evening they offer Agni in SQrya, and in the morning they offer Sdrya in Agni.’ But see the formulas (par. 30), where ‘light’ is to be taken as Sfirya and Agni respectively. 11 KANDA, 3 ADHYAYA, I BRAHMANA, 39. 337 He says}, ‘Agni is the light, the light is Agni, Svaha!’ and not, ‘To Agni Sv4hal’ and in the morning, ‘Sfrya is the light, the light is Sfrya, Svaha!’ and not, ‘To Sdrya Svaha!’ 37. He may also offer (in the evening) with this text (V4g. S. III, 10), ‘Along with the divine Savitrvi—, whereby it (the sacrifice) becomes possessed of Savitvz for his impulsion ; ‘—along with the Night, wedded to Indra—,’ whereby he effects a union with the night, and makes it (the sacrifice) possessed of Indra, for Indra is the deity of the sacrifice ; ‘—may Agni graciously accept! Svaha!’ whereby he offers to Agni in a direct manner. 38. And in the morning’ with, ‘Along with the divine Savityz—,’ whereby it becomes possessed of Savitz? for his impulsion; ‘—along with the Dawn, wedded to Indra, or ‘along with the Day ....—, whereby he effects a union either with the day or the dawn?, and makes it (the sacrifice) possessed of Indra; for Indra is the deity of sacrifice; ‘—may Sdrya graciously accept! Sv4ha!’ whereby he offers to Sfrya directly: hence he may offer in this way. 39. They then spake, ‘Who shall offer this unto us ?’—‘ The priest (brahmaza) !’—‘ Priest, offer this unto us!’—‘ What is to be my share then ?’—‘ The residue of the Agnihotra!’ Now what he leaves in ' Here the Kaava text begins a new paragraph. The author's object seems to be to show that those who offer the Agnihotra after sunrise, commit a mistake in not offering to Sarya unmistakably; for while before sunrise, Sfrya is still reposing in Agni, and the oblation, in being poured into the fire, is consequently made to Sfirya directly, those offering after sunrise should rather use the formula ‘ To Sfirya Svaha!’ Cf. paragraph 9. * Instead of ‘ahn4m voshas4m v4,’ I adopt ‘ahna voshas4 vay from the K4nva reading ‘ ushas4 vahné va.’ [12] © Z 338 SATAPATHA-BRAHMANA.
2paragraph 9. * Instead of ‘ahn4m voshas4m v4,’ I adopt ‘ahna voshas4 vay from the K4nva reading ‘ ushas4 vahné va.’ [12] © Z 338 SATAPATHA-BRAHMANA. the ladle, that is the residue of the Agnihotra; and what remains in the pot, is as (the rice for oblations which) one takes out from the enclosed part (of the cart)’. And if any one is to drink it, at least none but a Brahman must drink it*: for it is put on the fire (and thereby consecrated), and hence none but a Brahman must drink it. SECOND BRAHMANA. 1. Verily, in him that exists %, these deities reside, to wit, Indra, king Yama, Nada the Naishadha‘ (king), Anasnat S4ngamana, and Asat Pamsava. 2. Now Indra, in truth, is the same as the Ahavantya; and king Yama is the same as the Garhapatya; and Nada Naishadha is the same as the Anvahéryapagana (Dakshiva fire); and because day by day they take that (fire) to the south, therefore indeed they say that day by day Nada Naishadha carries king Yama (further) south. 3. And again what fire there is in the hall (sabh4), that is the same as Anasnat Sangamana : Anasvat (not eating) it is for the reason that people 1 Yatha parizaho nirvaped evam tat. The Kanva text has: Yath& (yaya MS.) koshé#a parizaho v4 nirmimitaivam tat. 2 Or, ‘anybody may drink it, but none but a Brahman may drink it’ According to the Schol. on Katy. IV, 14, 11, the milk which is left in the pot may be drunk by a Brahman, but by no one else; not even in his own house is a Kshatriya or Vaisya allowed to drink it. * The commentator takes it, ‘in whatever (sacrificer) exists.’ The (Oxf. MS. of the) Kanva text has nothing corresponding to the second and third Brahmazas. * The printed text has Naishidha. See Weber, Ind. Stud. I, Pp. 225 seq. 5 Here Yama is apparently taken as (the god of) death and destruction, caused, as Professor Weber suggests, by the warlike expeditions of Nada, king of Nishadha, in the south, 11 KANDA, 3 ADHYAYA, 2 BRAHMANA, 6. = 339 approach it before they eat. And that (place) where they throw the ashes they remove (from the fireplaces) is the same as Asat Pamsava. And whosoever knows this, thus gains all those worlds, traverses all those worlds, thinking, ‘In me those gods reside.’ 4. Now as to rendering homage to (upasth4na, lit. standing near) these (fires). When in the evening and morning (after the Agnihotra) he stands by the Ahavantya, and sits down by it, that is the homage rendered to that (fire), And when, on stepping back to the G4arhapatya, he either sits or lies down, that is the homage rendered to that (fire). And when, in walking (out of the sacrificial ground), he remembers the Anvaharyapaéana, and thus, in his mind, tarries near it, that is the homage rendered to that (fire).
3And when, in walking (out of the sacrificial ground), he remembers the Anvaharyapaéana, and thus, in his mind, tarries near it, that is the homage rendered to that (fire). 5. And again, before taking food in the morning, having sat down for a moment in the hall, he may also, if he like, walk round (the Sabhya or hall-fire), —and this is the homage rendered to that (fire). And when he steps near where lie the ashes removed (from the fire-places) that is the homage rendered to that (fire). And thus homage has been rendered to those deities of his. 6. Now the G&arhapatya (householder’s fire) has the sacrificer for its deity; and the Anvéharyapaéana (southern fire) has his foe for its deity: hence they should not take over that (southern fire) every day (from the Garhapatya); and he indeed has no enemies, for whomsoever, knowing this, they do not take it over every day. Indeed, it is the Anvaharyapagana}. 1 That is, the fire on which the Anv&héarya mess of rice, the priests’ Dakshiz4 at the new and full-moon sacrifice, is cooked. See I, 2, 3, 53 p- 49, note 1. Z2 340 SATAPATHA-BRAHMANA. 7. Let them only take it over on the fast-day (of the new and full-moon sacrifice), when they are about to sacrifice on this (the Ahavantya fire): thus that (southern) one is taken over in order to prevent failure on his (the sacrificer’s) part. 8. Or they may also take it over to a new dwelling; and let them then cook on it food (other than meat) for the priests to eat. And should he not be able to procure anything to cook, let him order the milk of a cow to be put thereon and let the priests be asked to drink it. And his enemies will indeed fare ill, for whomsoever, knowing this, they do so: let him, therefore, endeavour by all means to do so. g. Now when it is first kindled, and there is as yet nothing but smoke, then indeed that (fire)is Rudra. And if any one(Kshatriya) desires to consume food (belonging to others),—even as Rudra seeks after these creatures, now with distrust, now with violence, now in striking them down,—let him offer then: and, assuredly, he who, knowing this, offers then (when the fire has just been lighted), obtains that food. 1o. And when it burns rather brightly, then indeed that (fire) is Varuza. And if any one desires to consume food,—even as Varuza seeks after these creatures, now, as. it were, seizing on them, now with violence, now in striking them down,—let him offer then: and, assuredly, he who, knowing this, offers then, obtains that food. 11. And when it is in full blaze, and the smoke whirls upwards with the utmost speed, then indeed that (fire) is Indra. And if any one wishes to be like Indra in splendour and glory, let him offer then: and, assuredly, he who, knowing this, offers then, obtains that food (object). II KANDA, 3 ADHYAYA, 2 BRAHMANA, 17. 341
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.
132) 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.’ 36. They also say, ‘In the evening he offers Sdrya in Agni, and in the morning he offers Agni in Sarya?,’ Such, indeed, is the case with those who offer after sunrise ; for when the sun sets then Agni is the light, and when the sun rises then Sfrya is the light. Here no offence is committed on his (the sacrificer’s) part; but an offence is indeed committed where offering is not made distinctly to that deity (viz. Agni or Sfrya resp.), which is the deity of the Agnihotra. 1 I have made Givala’s speech extend to the end of par. 35, as is done, no doubt correctly, in the Kanva text. * The Kanva has,—Now they say, ‘In the evening they offer Agni in SQrya, and in the morning they offer Sdrya in Agni.’ But see the formulas (par. 30), where ‘light’ is to be taken as Sfirya and Agni respectively. 11 KANDA, 3 ADHYAYA, I BRAHMANA, 39. 337 He says}, ‘Agni is the light, the light is Agni, Svaha!’ and not, ‘To Agni Sv4hal’ and in the morning, ‘Sfrya is the light, the light is Sfrya, Svaha!’ and not, ‘To Sdrya Svaha!’ 37. He may also offer (in the evening) with this text (V4g. S. III, 10), ‘Along with the divine Savitrvi—, whereby it (the sacrifice) becomes possessed of Savitvz for his impulsion ; ‘—along with the Night, wedded to Indra—,’ whereby he effects a union with the night, and makes it (the sacrifice) possessed of Indra, for Indra is the deity of the sacrifice ; ‘—may Agni graciously accept! Svaha!’ whereby he offers to Agni in a direct manner. 38. And in the morning’ with, ‘Along with the divine Savityz—,’ whereby it becomes possessed of Savitz? for his impulsion; ‘—along with the Dawn, wedded to Indra, or ‘along with the Day ....—, whereby he effects a union either with the day or the dawn?, and makes it (the sacrifice) possessed of Indra; for Indra is the deity of sacrifice; ‘—may Sdrya graciously accept! Sv4ha!’ whereby he offers to Sfrya directly: hence he may offer in this way. 39. They then spake, ‘Who shall offer this unto us ?’—‘ The priest (brahmaza) !’—‘ Priest, offer this unto us!’—‘ What is to be my share then ?’—‘ The residue of the Agnihotra!’ Now what he leaves in ' Here the Kaava text begins a new paragraph. The author's object seems to be to show that those who offer the Agnihotra after sunrise, commit a mistake in not offering to Sarya unmistakably; for while before sunrise, Sfrya is still reposing in Agni, and the oblation, in being poured into the fire, is consequently made to Sfirya directly, those offering after sunrise should rather use the formula ‘ To Sfirya Svaha!’ Cf. paragraph 9. * Instead of ‘ahn4m voshas4m v4,’ I adopt ‘ahna voshas4 vay from the K4nva reading ‘ ushas4 vahné va.’ [12] © Z 338 SATAPATHA-BRAHMANA.
2paragraph 9. * Instead of ‘ahn4m voshas4m v4,’ I adopt ‘ahna voshas4 vay from the K4nva reading ‘ ushas4 vahné va.’ [12] © Z 338 SATAPATHA-BRAHMANA. the ladle, that is the residue of the Agnihotra; and what remains in the pot, is as (the rice for oblations which) one takes out from the enclosed part (of the cart)’. And if any one is to drink it, at least none but a Brahman must drink it*: for it is put on the fire (and thereby consecrated), and hence none but a Brahman must drink it. SECOND BRAHMANA. 1. Verily, in him that exists %, these deities reside, to wit, Indra, king Yama, Nada the Naishadha‘ (king), Anasnat S4ngamana, and Asat Pamsava. 2. Now Indra, in truth, is the same as the Ahavantya; and king Yama is the same as the Garhapatya; and Nada Naishadha is the same as the Anvahéryapagana (Dakshiva fire); and because day by day they take that (fire) to the south, therefore indeed they say that day by day Nada Naishadha carries king Yama (further) south. 3. And again what fire there is in the hall (sabh4), that is the same as Anasnat Sangamana : Anasvat (not eating) it is for the reason that people 1 Yatha parizaho nirvaped evam tat. The Kanva text has: Yath& (yaya MS.) koshé#a parizaho v4 nirmimitaivam tat. 2 Or, ‘anybody may drink it, but none but a Brahman may drink it’ According to the Schol. on Katy. IV, 14, 11, the milk which is left in the pot may be drunk by a Brahman, but by no one else; not even in his own house is a Kshatriya or Vaisya allowed to drink it. * The commentator takes it, ‘in whatever (sacrificer) exists.’ The (Oxf. MS. of the) Kanva text has nothing corresponding to the second and third Brahmazas. * The printed text has Naishidha. See Weber, Ind. Stud. I, Pp. 225 seq. 5 Here Yama is apparently taken as (the god of) death and destruction, caused, as Professor Weber suggests, by the warlike expeditions of Nada, king of Nishadha, in the south, 11 KANDA, 3 ADHYAYA, 2 BRAHMANA, 6. = 339 approach it before they eat. And that (place) where they throw the ashes they remove (from the fireplaces) is the same as Asat Pamsava. And whosoever knows this, thus gains all those worlds, traverses all those worlds, thinking, ‘In me those gods reside.’ 4. Now as to rendering homage to (upasth4na, lit. standing near) these (fires). When in the evening and morning (after the Agnihotra) he stands by the Ahavantya, and sits down by it, that is the homage rendered to that (fire), And when, on stepping back to the G4arhapatya, he either sits or lies down, that is the homage rendered to that (fire). And when, in walking (out of the sacrificial ground), he remembers the Anvaharyapaéana, and thus, in his mind, tarries near it, that is the homage rendered to that (fire).
3And when, in walking (out of the sacrificial ground), he remembers the Anvaharyapaéana, and thus, in his mind, tarries near it, that is the homage rendered to that (fire). 5. And again, before taking food in the morning, having sat down for a moment in the hall, he may also, if he like, walk round (the Sabhya or hall-fire), —and this is the homage rendered to that (fire). And when he steps near where lie the ashes removed (from the fire-places) that is the homage rendered to that (fire). And thus homage has been rendered to those deities of his. 6. Now the G&arhapatya (householder’s fire) has the sacrificer for its deity; and the Anvéharyapaéana (southern fire) has his foe for its deity: hence they should not take over that (southern fire) every day (from the Garhapatya); and he indeed has no enemies, for whomsoever, knowing this, they do not take it over every day. Indeed, it is the Anvaharyapagana}. 1 That is, the fire on which the Anv&héarya mess of rice, the priests’ Dakshiz4 at the new and full-moon sacrifice, is cooked. See I, 2, 3, 53 p- 49, note 1. Z2 340 SATAPATHA-BRAHMANA. 7. Let them only take it over on the fast-day (of the new and full-moon sacrifice), when they are about to sacrifice on this (the Ahavantya fire): thus that (southern) one is taken over in order to prevent failure on his (the sacrificer’s) part. 8. Or they may also take it over to a new dwelling; and let them then cook on it food (other than meat) for the priests to eat. And should he not be able to procure anything to cook, let him order the milk of a cow to be put thereon and let the priests be asked to drink it. And his enemies will indeed fare ill, for whomsoever, knowing this, they do so: let him, therefore, endeavour by all means to do so. g. Now when it is first kindled, and there is as yet nothing but smoke, then indeed that (fire)is Rudra. And if any one(Kshatriya) desires to consume food (belonging to others),—even as Rudra seeks after these creatures, now with distrust, now with violence, now in striking them down,—let him offer then: and, assuredly, he who, knowing this, offers then (when the fire has just been lighted), obtains that food. 1o. And when it burns rather brightly, then indeed that (fire) is Varuza. And if any one desires to consume food,—even as Varuza seeks after these creatures, now, as. it were, seizing on them, now with violence, now in striking them down,—let him offer then: and, assuredly, he who, knowing this, offers then, obtains that food. 11. And when it is in full blaze, and the smoke whirls upwards with the utmost speed, then indeed that (fire) is Indra. And if any one wishes to be like Indra in splendour and glory, let him offer then: and, assuredly, he who, knowing this, offers then, obtains that food (object). II KANDA, 3 ADHYAYA, 2 BRAHMANA, 17. 341
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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