Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The same circumambulation is performed by the wife, who thereupon sits down in her place, south-west of the Garhapatya. 1 Or, ‘the gods are not aware of (this) man’ (na vai devé manushyam viduk). The gods are supposed to be assembled around the altar; see I, 3, 3, 8. * I do not understand this, there being no door on the north side of the Ahavantya fire-house. According to the commentator this passage is directed against those who make the sacrificer betake himself to the Ahavantya from (or along) the south; and he quotes the words ‘ dakshizena v4’ from Katyayana, apparently IV, 13, 12, where it is said that the sacrificer, in going to the Ahavantya, has to pass between the two western fires, ‘ or south of them.’ * ‘Naumande’ ? according to the commentator =bhitti (the two walls or sides). The Petersb. Dict. proposes ‘the two rudders (or oars).’ 346 SATAPATHA-BRAHMANA, heavenly world, and he gains the heavenly world by it. When ascended from the north it makes him reach the heavenly world; but if one were to sit down in it after entering from the south, it would be as if he tried to enter it after it has put off and | he were left behind and remained outside. 17. And again, the stick which he puts on the fire (corresponds to) a brick, and the formula wherewith he offers is the Yagus-text wherewith he puts on that brick!; and when the brick is put on, then a libation is made: hence those same libations of the Agnihotra are offered on his pile of bricks’. 18. The fire, assuredly, is PragApati, and Pragépati is the year. Year after year, therefore, is his Agnihotra consummated with the piled-up fire-altar ; and year after year does he obtain the piled-up firealtar, whosoever, knowing this, offers the Agnihotra. 19. Seven hundred and twenty eighties of Azkverses (he should recite at the Agnihotra in the course of a year). When he offers the Agnihotra in the morning and evening, then there are two libations: hence those libations of his, in the course of a year, amount to— 20. Seven hundred and twenty. Thus, indeed, his Agnihotra is accomplished, year after year, with the great chant*; and year after year does he obtain 1 Viz. at the Agnifayana, or piling up of the brick-altars at the Soma-sacrifice. As to the putting on of the stick, see II, 3, 1, 17. The K&nva text of the Vag. S. (but not that of the Brahm.) gives the formula ‘ Agnigyotisham (Sfiryagyotisham, in the morning) tva vayumatim,’ &c. See Katy. IV, 14,13; 15, 9. ? After the completion of the fifth, and last, layer of the brickaltar, oblations of various materials are made thereon; especially the Satarudriyahoma, consisting of 425 single oblations; Sat. Br IX, 1,1, 1 seq., 2, 1, 1 seq. * The mahad (or, brzhad) uktha or great chant, which marks II KANDA, 3 ADHYAYA, 4 BRAHMANA, 4. 347 the great chant, whosoever, knowing this, offers the Agnihotra. FourtH BRAHMANA.
2Br IX, 1,1, 1 seq., 2, 1, 1 seq. * The mahad (or, brzhad) uktha or great chant, which marks II KANDA, 3 ADHYAYA, 4 BRAHMANA, 4. 347 the great chant, whosoever, knowing this, offers the Agnihotra. FourtH BRAHMANA. 1. Once ona time the gods deposited with Agni all their beasts, 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. 2. Now Agni coveted them, and seizing them he entered the night with them. ‘Let us go back thither,’ said the gods, and betook themselves to where Agni was concealed. Now they knew that he had entered there, that he had entered the night; and when the night returned in the evening, they approached him and said, ‘Give us our beasts! give us back our beasts!’ Agni then gave them back their beasts. 3. For this then let him respectfully approach the two fires: the fires are givers, and thereby he supplicates them. Let him approach them in the evening, for in the evening the gods approached (Agni). And whosoever, knowing this, approaches (the two fires), to him, indeed, they grant cattle. 4. Then as to why he should not approach them. Now in the beginning, both the gods and men were together here. And whatever did not belong to the men, for that they importuned the gods, saying, ‘ This is not ours: let it be ours!’ Being indignant the conclusion of the Agnifayana, consists of 3x80 trikas (strophes of three verses each), or together 720 verses. On the frequent use of number 80 in the fire-ritual, see Weber, Ind. Stud, XIII, p. 167. 348 SATAPATHA-BRAHMANA. at this importunity, the gods then disappeared. Hence (it may be argued) one should not approach (the fires), fearing lest he should offend them, lest he should become hateful to them. 5. Then as to why he should nevertheless approach (the fires). The sacrifice, assuredly, belongs to the gods, and the prayer for blessing to the sacrificer. Now the (Agnihotra) libation, doubtless, is the same as the sacrifice; and what he does? in now approaching (the fires), that indeed is the sacrificer’s prayer for blessing. 6. And again, why he should not approach (the fires). Whosoever follows either a Brahman or Kshatriya, praising him, thinking, ‘He will give me gifts, he will build me a house,’ to him, if he strives to please him both in speech and deed, that (master of his) will think himself bound to give gifts. Whosoever, on the other hand, says, ‘What art thou to me, that givest me nothing?’ him that (master) is likely to hate, to become disgusted with. Hence one should not approach (the fire); for by kindling and offering in it, he already supplicates it, and he should not therefore approach (and importune it again).
3Hence one should not approach (the fire); for by kindling and offering in it, he already supplicates it, and he should not therefore approach (and importune it again). 7. And again, why he should nevertheless approach (the fires). He alone that asks finds a giver; and the master, moreover, knows nothing of his dependent. But when the latter says, ‘1 am thy dependent: support me!’ then he does know him, and feels himself bound to support him. Let him therefore approach (the fires). This then is the 1 The Kanva text has: ‘And when he approaches (the fires), that (represents) the sacrificer’s wish for blessing: what there is here for him, that indeed he thereby makes his own (4tmani kurute).’ Il KANDA, 3 ADHYAYA, 4 BRAHMANA, II. 349 whole (argument) as to why one should approach (the fires). 8. Now that (fire) being Pragdpatii—when the Agnihotra is offered, he casts the seed of all that he rules over, of all that is after his manner: and by approaching (the fire) one imitates (him in) all this, one reproduces all this 1. 9. He begins to pray? with the verse (Vag. S. III, 11) containing the word ‘upon (upa).’ Now the word ‘upon’ means this (earth), and that in a twofold way: for whatever is produced here, that is produced upon (upa-gan) this (earth); and whatever decays, that is buried (upa-vap’) in this (earth): hence there is here imperishable, everincreasing abundance, and with that imperishable abundance he begins. 10. He prays, ‘Entering upon the worship—,’ worship (adhvara) doubtless means sacrifice: ‘entering upon the sacrifice’ is what he means to say. ‘—Let us offer prayer to Agni—,’ for he is indeed about to offer prayer to him; ‘—to him who hears us even from afar!’ thereby he means to say, ‘Although thou art afar from us, yet do thou hear this our (prayer), do thou so far think well of it!’ 11. [He continues, Vag. S. III, 12], Agni, the head, 1 Or, ‘this All’ (idam sarvam). The Kénva text has bham4nan, ‘abundance,’ instead. 2 The mode of approaching and worshipping the fires (agnyupasth4na) detailed in pars. 9-41 is ascribed to Vatsaprt (author of Rig-veda IX, 68; X, 45 and 46), and therefore termed vatsapraupasth4na. It is, however, also called mahopasth4na (or dirghopasth4na), or great (long) worship, as distinguished from the so-called kshullakopasthana (or lagh@pasth4na), or little (short) worship, described in II, 4, 1, and ascribed to Asuri. 5 Or ‘upa-kiryate,’ according to the Kazva text. 350 SATAPATHA~BRAHMANA. the summit of the sky; he, the lord of the earth, animates the seeds of the waters.’ He thereby follows (and praises) him :—even as a supplicant would speak politely, ‘Surely thou art the descendant of so and so! surely thou art able to do this!’ so (he does) by this (verse).
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.
1The same circumambulation is performed by the wife, who thereupon sits down in her place, south-west of the Garhapatya. 1 Or, ‘the gods are not aware of (this) man’ (na vai devé manushyam viduk). The gods are supposed to be assembled around the altar; see I, 3, 3, 8. * I do not understand this, there being no door on the north side of the Ahavantya fire-house. According to the commentator this passage is directed against those who make the sacrificer betake himself to the Ahavantya from (or along) the south; and he quotes the words ‘ dakshizena v4’ from Katyayana, apparently IV, 13, 12, where it is said that the sacrificer, in going to the Ahavantya, has to pass between the two western fires, ‘ or south of them.’ * ‘Naumande’ ? according to the commentator =bhitti (the two walls or sides). The Petersb. Dict. proposes ‘the two rudders (or oars).’ 346 SATAPATHA-BRAHMANA, heavenly world, and he gains the heavenly world by it. When ascended from the north it makes him reach the heavenly world; but if one were to sit down in it after entering from the south, it would be as if he tried to enter it after it has put off and | he were left behind and remained outside. 17. And again, the stick which he puts on the fire (corresponds to) a brick, and the formula wherewith he offers is the Yagus-text wherewith he puts on that brick!; and when the brick is put on, then a libation is made: hence those same libations of the Agnihotra are offered on his pile of bricks’. 18. The fire, assuredly, is PragApati, and Pragépati is the year. Year after year, therefore, is his Agnihotra consummated with the piled-up fire-altar ; and year after year does he obtain the piled-up firealtar, whosoever, knowing this, offers the Agnihotra. 19. Seven hundred and twenty eighties of Azkverses (he should recite at the Agnihotra in the course of a year). When he offers the Agnihotra in the morning and evening, then there are two libations: hence those libations of his, in the course of a year, amount to— 20. Seven hundred and twenty. Thus, indeed, his Agnihotra is accomplished, year after year, with the great chant*; and year after year does he obtain 1 Viz. at the Agnifayana, or piling up of the brick-altars at the Soma-sacrifice. As to the putting on of the stick, see II, 3, 1, 17. The K&nva text of the Vag. S. (but not that of the Brahm.) gives the formula ‘ Agnigyotisham (Sfiryagyotisham, in the morning) tva vayumatim,’ &c. See Katy. IV, 14,13; 15, 9. ? After the completion of the fifth, and last, layer of the brickaltar, oblations of various materials are made thereon; especially the Satarudriyahoma, consisting of 425 single oblations; Sat. Br IX, 1,1, 1 seq., 2, 1, 1 seq. * The mahad (or, brzhad) uktha or great chant, which marks II KANDA, 3 ADHYAYA, 4 BRAHMANA, 4. 347 the great chant, whosoever, knowing this, offers the Agnihotra. FourtH BRAHMANA.
2Br IX, 1,1, 1 seq., 2, 1, 1 seq. * The mahad (or, brzhad) uktha or great chant, which marks II KANDA, 3 ADHYAYA, 4 BRAHMANA, 4. 347 the great chant, whosoever, knowing this, offers the Agnihotra. FourtH BRAHMANA. 1. Once ona time the gods deposited with Agni all their beasts, 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. 2. Now Agni coveted them, and seizing them he entered the night with them. ‘Let us go back thither,’ said the gods, and betook themselves to where Agni was concealed. Now they knew that he had entered there, that he had entered the night; and when the night returned in the evening, they approached him and said, ‘Give us our beasts! give us back our beasts!’ Agni then gave them back their beasts. 3. For this then let him respectfully approach the two fires: the fires are givers, and thereby he supplicates them. Let him approach them in the evening, for in the evening the gods approached (Agni). And whosoever, knowing this, approaches (the two fires), to him, indeed, they grant cattle. 4. Then as to why he should not approach them. Now in the beginning, both the gods and men were together here. And whatever did not belong to the men, for that they importuned the gods, saying, ‘ This is not ours: let it be ours!’ Being indignant the conclusion of the Agnifayana, consists of 3x80 trikas (strophes of three verses each), or together 720 verses. On the frequent use of number 80 in the fire-ritual, see Weber, Ind. Stud, XIII, p. 167. 348 SATAPATHA-BRAHMANA. at this importunity, the gods then disappeared. Hence (it may be argued) one should not approach (the fires), fearing lest he should offend them, lest he should become hateful to them. 5. Then as to why he should nevertheless approach (the fires). The sacrifice, assuredly, belongs to the gods, and the prayer for blessing to the sacrificer. Now the (Agnihotra) libation, doubtless, is the same as the sacrifice; and what he does? in now approaching (the fires), that indeed is the sacrificer’s prayer for blessing. 6. And again, why he should not approach (the fires). Whosoever follows either a Brahman or Kshatriya, praising him, thinking, ‘He will give me gifts, he will build me a house,’ to him, if he strives to please him both in speech and deed, that (master of his) will think himself bound to give gifts. Whosoever, on the other hand, says, ‘What art thou to me, that givest me nothing?’ him that (master) is likely to hate, to become disgusted with. Hence one should not approach (the fire); for by kindling and offering in it, he already supplicates it, and he should not therefore approach (and importune it again).
3Hence one should not approach (the fire); for by kindling and offering in it, he already supplicates it, and he should not therefore approach (and importune it again). 7. And again, why he should nevertheless approach (the fires). He alone that asks finds a giver; and the master, moreover, knows nothing of his dependent. But when the latter says, ‘1 am thy dependent: support me!’ then he does know him, and feels himself bound to support him. Let him therefore approach (the fires). This then is the 1 The Kanva text has: ‘And when he approaches (the fires), that (represents) the sacrificer’s wish for blessing: what there is here for him, that indeed he thereby makes his own (4tmani kurute).’ Il KANDA, 3 ADHYAYA, 4 BRAHMANA, II. 349 whole (argument) as to why one should approach (the fires). 8. Now that (fire) being Pragdpatii—when the Agnihotra is offered, he casts the seed of all that he rules over, of all that is after his manner: and by approaching (the fire) one imitates (him in) all this, one reproduces all this 1. 9. He begins to pray? with the verse (Vag. S. III, 11) containing the word ‘upon (upa).’ Now the word ‘upon’ means this (earth), and that in a twofold way: for whatever is produced here, that is produced upon (upa-gan) this (earth); and whatever decays, that is buried (upa-vap’) in this (earth): hence there is here imperishable, everincreasing abundance, and with that imperishable abundance he begins. 10. He prays, ‘Entering upon the worship—,’ worship (adhvara) doubtless means sacrifice: ‘entering upon the sacrifice’ is what he means to say. ‘—Let us offer prayer to Agni—,’ for he is indeed about to offer prayer to him; ‘—to him who hears us even from afar!’ thereby he means to say, ‘Although thou art afar from us, yet do thou hear this our (prayer), do thou so far think well of it!’ 11. [He continues, Vag. S. III, 12], Agni, the head, 1 Or, ‘this All’ (idam sarvam). The Kénva text has bham4nan, ‘abundance,’ instead. 2 The mode of approaching and worshipping the fires (agnyupasth4na) detailed in pars. 9-41 is ascribed to Vatsaprt (author of Rig-veda IX, 68; X, 45 and 46), and therefore termed vatsapraupasth4na. It is, however, also called mahopasth4na (or dirghopasth4na), or great (long) worship, as distinguished from the so-called kshullakopasthana (or lagh@pasth4na), or little (short) worship, described in II, 4, 1, and ascribed to Asuri. 5 Or ‘upa-kiryate,’ according to the Kazva text. 350 SATAPATHA~BRAHMANA. the summit of the sky; he, the lord of the earth, animates the seeds of the waters.’ He thereby follows (and praises) him :—even as a supplicant would speak politely, ‘Surely thou art the descendant of so and so! surely thou art able to do this!’ so (he does) by this (verse).
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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