Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1the 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). 12. Thereupon the verse to Indra and Agni (V4g. S. III, 13), ‘You two, O Indra and Agni, I will invoke; you two I will delight together with kindly office; you two, the givers of strength and wealth, —you two I invoke for the obtainment of strength!’ Indra, doubtless, is the same as that burning (sun); when he sets, then he enters the Ahavantya;—hence he now approaches these two that are thus united, thinking, ‘May the two, united, grant me favours:’ this is why the Indra-Agni (verse is muttered). 13. [He continues, ib. 14 seq.], ‘ This is thy natural womb, whence born thou shonest forth: knowing this, arise, O Agni, and increase our substance !’— substance, doubtless, means affluence: ‘grant to us ever-increasing affluence!’ is what he thereby says. 14. ‘First was he founded by the founders here, the best offering priest, worthy of praise at the sacrifices; he whom Apnavana and the Bh7zgus kindled’, shining brightly in the wood, and spreading from house to house :’—even as a supplicant would speak politely, ‘Surely thou art the descendant of so and so! surely thou art able to do this!’ so in this (verse). And what he (Agni) really is, as such he speaks of him when he says ‘spreading from house to house,’ for he does indeed spread from house to house. 1 Or, as Grassmann, in his translation of the ArksamhitA, takes it, ‘he whom the active Bhrzgus kindled.’ 11 KAWDA, 3 ADHYAYA, 4 BRAHMANA, 20. 351 15. ‘In accordance with his old (pratna) splendour, the dauntless have milked the shining juice from the wise one that giveth a hundredfold.’ The richest of gifts, indeed, is the hundredfold gift; and in order to obtain that (giver) he says, ‘the wise one that giveth a hundredfold.’ 16. This is a hymn of six verses collected (from the Azk); the first of them containing (the word) ‘upon,’ and the last containing. (the word) ‘old’ (pratna). And this we recited, because she (the earth) is the one that contains the (word) ‘upon ;’ and that which is ‘old’ doubtless is yonder (sky), for as many gods as there were ‘of old,’ in the beginning, so many gods there are now, and hence the ‘old’ means yonder (sky). Now within these two (worlds) all desires are contained; and these two are in accord with each other for his (the sacrificer’s) benefit, and concede all his wishes. , 17. Thrice he mutters the first (verse) and thrice the last; for of threefold beginning are sacrifices, and of threefold termination: therefore he mutters thrice the first and the last (verses). _ 18. Now, in offering the Agnihotra, whatever mistake one commits, either in word or deed, thereby he injures either his own body, or his life, or his vigour, or his offspring.
2_ 18. Now, in offering the Agnihotra, whatever mistake one commits, either in word or deed, thereby he injures either his own body, or his life, or his vigour, or his offspring. 19. Accordingly (he mutters the texts, Vag. S. III, 17), ‘ Thou, O Agni, art the protector of bodies : protect my body! Thou, O Agni, art the giver of life: give me life! Thou, O Agni, art the giver of vigour: give me vigour! O Agni, what defect there is in my body, supply that for me!’ 20. And whatever mistake he commits, in offering the Agnihotra, either in word or deed, thereby he 352 SATAPATHA-BRAHMANA. injures either his own body, or his life, or his vigour, or his offspring: ‘make that up for me!’ he thereby says; and accordingly that (defect) is again made up for him. 21. [He continues, Vag. S. III, 18], ‘Kindled, we enkindle thee, the brilliant one, a hundred winters—;’ he thereby says, ‘may we live a hundred years;’ and ‘so long we enkindle thee, the great one,’ he says, when he says ‘we enkindle thee, the brilliant one.’ ‘—We, the vigorous—thee, the invigorating; we, the strong—thee, the giver of strength—;’ whereby he says, ‘may we be vigorous, mayest thou be invigorating! may we be strong, mayest thou be a giver of strength!’ ‘—We, the uninjured—thee, the uninjurable injurer of enemies !’ whereby he says, ‘by thine aid may we render our enemies utterly miserable !’ 22. ‘O thou, rich in lights, may I safely reach thine end!’ this he mutters thrice. She that is rich in lights (Aitravasu) doubtless is the night, since the latter, as it were, rests (vas) after gathering together the lights (Aitra): hence (at night) one does not see cfearly (itram) from afar. 23. Now it was by means of this same (text) that the Azshis reached safely the end of the night; and because of it the evil spirits, the Rakshas, did not find them: by it, therefore, he also now reaches safely the end of the night; and because of it the evil spirits, the Rakshas, find him not—This much he mutters while standing. 24. Thereupon, while seated, (he mutters, Vag. S. III, 19 seq.), ‘Thou, O Agni, hast attained to Sarya’s lustre—;’ this he says, because, in setting,. the sun enters the Ahavantya; ‘—to the praise 11 KANDA, 3 ADHYAYA, 4 BRAHMANA, 27. 353 of the Azshis—;’ this he says, because he himself now approaches (and worships, praises, the fire); ‘—to the favourite abode (or dainty) ;’ his (Agni’s) favourite abode doubtless are the offerings : ‘to offerings’ he thereby says. ‘—May I attain to long life, to lustre, to offspring, to increase of wealth!’ whereby he says, ‘Even as thou didst attain to those (qualities), so may I attain to long life, lustre, offspring, affluence,—that is to say, to prosperity.’
3‘—May I attain to long life, to lustre, to offspring, to increase of wealth!’ whereby he says, ‘Even as thou didst attain to those (qualities), so may I attain to long life, lustre, offspring, affluence,—that is to say, to prosperity.’ 25. He then approaches the cow’, with the text (Vag. S. III, 20), ‘Food ye are: may I enjoy your food! wealth ye are: may I enjoy your wealth !’— whereby he means to say, ‘whatever energies are yours, whatever riches are yours, may I enjoy them.’ —‘Strength ye are: may I enjoy your strength!’ whereby he says, ‘sap ye are: may I enjoy your sap!’— ‘Affluence ye are: may I enjoy your affluence!’ whereby he says, ‘abundance ye are: may I enjoy your abundance!’ 26. ‘Ye prosperous ones, disport yourselvés—;’ cattle are prosperous: therefore he says, ‘ye prosperous ones, disport yourselves— ;’ ‘—in this seat, in this fold, in this place, in this homestead: remain here, go not from hence!’ this he. says with reference to himself,—‘ go not away from me!’ 27. He then touches the cow, with the text (Vag. S. III, 22 a), ‘Motley thou art, of all shapes ;’— for cattle are indeed of all shapes: therefore he calls her all-shaped; ‘—come to me with sap and possession of cattle!’ when he says ‘ with sap,’ he means 1 Viz. the Agnihotra cow, which has supplied the milk for the morning and evening libation; or any cow, if other material than milk be used. [12] Aa 354 SATAPATHA-BRAHMANA. to say ‘with juice;’ and when he says ‘with possession of cattle,’ he means to say ‘ with abundance.’ 28. He then steps up to the Garhapatya, and renders homage to it, with the text (ib. 22 b), ‘Thee, O Agni, illuminer of the night?, we approach day by day with prayer, paying homage unto thee. He thus renders homage to it in order that it may not injure him. 29. [He continues, ib. 23 seq.], ‘Thee that rulest over the sacrifices, the brilliant guardian of the sacred rite, thriving in thine own house ;’—whereby he means to say, ‘thine own house is this (house) of mine: make it ever more flourishing for us!’ 30. ‘O Agni, be thou accessible unto us, even as a father is to his son! lead us unto well-being !’— whereby he says, ‘As a father is easy of access to his son, and the latter in no wise injures him, so be thou easy of access to us, and may we in no wise injure thee!’ ; 31. Then the dvipad4 verses (Vag. S. III, 25, 26), ‘O Agni, be ever nigh unto us, a kindly guardian and protector! as wealthy Agni, famed for wealth, come hither and bestow on us glorious riches! Thee, the most bright and resplendent, we now approach for happiness to our friends: be with us, hear our call, and keep us safe from every evil-doer !’ 32. Now when he approaches the Ahavantya, he prays for cattle: he therefore approaches it with metres great and small, since cattle are of great and small size. And when he approaches the GArha-
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 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). 12. Thereupon the verse to Indra and Agni (V4g. S. III, 13), ‘You two, O Indra and Agni, I will invoke; you two I will delight together with kindly office; you two, the givers of strength and wealth, —you two I invoke for the obtainment of strength!’ Indra, doubtless, is the same as that burning (sun); when he sets, then he enters the Ahavantya;—hence he now approaches these two that are thus united, thinking, ‘May the two, united, grant me favours:’ this is why the Indra-Agni (verse is muttered). 13. [He continues, ib. 14 seq.], ‘ This is thy natural womb, whence born thou shonest forth: knowing this, arise, O Agni, and increase our substance !’— substance, doubtless, means affluence: ‘grant to us ever-increasing affluence!’ is what he thereby says. 14. ‘First was he founded by the founders here, the best offering priest, worthy of praise at the sacrifices; he whom Apnavana and the Bh7zgus kindled’, shining brightly in the wood, and spreading from house to house :’—even as a supplicant would speak politely, ‘Surely thou art the descendant of so and so! surely thou art able to do this!’ so in this (verse). And what he (Agni) really is, as such he speaks of him when he says ‘spreading from house to house,’ for he does indeed spread from house to house. 1 Or, as Grassmann, in his translation of the ArksamhitA, takes it, ‘he whom the active Bhrzgus kindled.’ 11 KAWDA, 3 ADHYAYA, 4 BRAHMANA, 20. 351 15. ‘In accordance with his old (pratna) splendour, the dauntless have milked the shining juice from the wise one that giveth a hundredfold.’ The richest of gifts, indeed, is the hundredfold gift; and in order to obtain that (giver) he says, ‘the wise one that giveth a hundredfold.’ 16. This is a hymn of six verses collected (from the Azk); the first of them containing (the word) ‘upon,’ and the last containing. (the word) ‘old’ (pratna). And this we recited, because she (the earth) is the one that contains the (word) ‘upon ;’ and that which is ‘old’ doubtless is yonder (sky), for as many gods as there were ‘of old,’ in the beginning, so many gods there are now, and hence the ‘old’ means yonder (sky). Now within these two (worlds) all desires are contained; and these two are in accord with each other for his (the sacrificer’s) benefit, and concede all his wishes. , 17. Thrice he mutters the first (verse) and thrice the last; for of threefold beginning are sacrifices, and of threefold termination: therefore he mutters thrice the first and the last (verses). _ 18. Now, in offering the Agnihotra, whatever mistake one commits, either in word or deed, thereby he injures either his own body, or his life, or his vigour, or his offspring.
2_ 18. Now, in offering the Agnihotra, whatever mistake one commits, either in word or deed, thereby he injures either his own body, or his life, or his vigour, or his offspring. 19. Accordingly (he mutters the texts, Vag. S. III, 17), ‘ Thou, O Agni, art the protector of bodies : protect my body! Thou, O Agni, art the giver of life: give me life! Thou, O Agni, art the giver of vigour: give me vigour! O Agni, what defect there is in my body, supply that for me!’ 20. And whatever mistake he commits, in offering the Agnihotra, either in word or deed, thereby he 352 SATAPATHA-BRAHMANA. injures either his own body, or his life, or his vigour, or his offspring: ‘make that up for me!’ he thereby says; and accordingly that (defect) is again made up for him. 21. [He continues, Vag. S. III, 18], ‘Kindled, we enkindle thee, the brilliant one, a hundred winters—;’ he thereby says, ‘may we live a hundred years;’ and ‘so long we enkindle thee, the great one,’ he says, when he says ‘we enkindle thee, the brilliant one.’ ‘—We, the vigorous—thee, the invigorating; we, the strong—thee, the giver of strength—;’ whereby he says, ‘may we be vigorous, mayest thou be invigorating! may we be strong, mayest thou be a giver of strength!’ ‘—We, the uninjured—thee, the uninjurable injurer of enemies !’ whereby he says, ‘by thine aid may we render our enemies utterly miserable !’ 22. ‘O thou, rich in lights, may I safely reach thine end!’ this he mutters thrice. She that is rich in lights (Aitravasu) doubtless is the night, since the latter, as it were, rests (vas) after gathering together the lights (Aitra): hence (at night) one does not see cfearly (itram) from afar. 23. Now it was by means of this same (text) that the Azshis reached safely the end of the night; and because of it the evil spirits, the Rakshas, did not find them: by it, therefore, he also now reaches safely the end of the night; and because of it the evil spirits, the Rakshas, find him not—This much he mutters while standing. 24. Thereupon, while seated, (he mutters, Vag. S. III, 19 seq.), ‘Thou, O Agni, hast attained to Sarya’s lustre—;’ this he says, because, in setting,. the sun enters the Ahavantya; ‘—to the praise 11 KANDA, 3 ADHYAYA, 4 BRAHMANA, 27. 353 of the Azshis—;’ this he says, because he himself now approaches (and worships, praises, the fire); ‘—to the favourite abode (or dainty) ;’ his (Agni’s) favourite abode doubtless are the offerings : ‘to offerings’ he thereby says. ‘—May I attain to long life, to lustre, to offspring, to increase of wealth!’ whereby he says, ‘Even as thou didst attain to those (qualities), so may I attain to long life, lustre, offspring, affluence,—that is to say, to prosperity.’
3‘—May I attain to long life, to lustre, to offspring, to increase of wealth!’ whereby he says, ‘Even as thou didst attain to those (qualities), so may I attain to long life, lustre, offspring, affluence,—that is to say, to prosperity.’ 25. He then approaches the cow’, with the text (Vag. S. III, 20), ‘Food ye are: may I enjoy your food! wealth ye are: may I enjoy your wealth !’— whereby he means to say, ‘whatever energies are yours, whatever riches are yours, may I enjoy them.’ —‘Strength ye are: may I enjoy your strength!’ whereby he says, ‘sap ye are: may I enjoy your sap!’— ‘Affluence ye are: may I enjoy your affluence!’ whereby he says, ‘abundance ye are: may I enjoy your abundance!’ 26. ‘Ye prosperous ones, disport yourselvés—;’ cattle are prosperous: therefore he says, ‘ye prosperous ones, disport yourselves— ;’ ‘—in this seat, in this fold, in this place, in this homestead: remain here, go not from hence!’ this he. says with reference to himself,—‘ go not away from me!’ 27. He then touches the cow, with the text (Vag. S. III, 22 a), ‘Motley thou art, of all shapes ;’— for cattle are indeed of all shapes: therefore he calls her all-shaped; ‘—come to me with sap and possession of cattle!’ when he says ‘ with sap,’ he means 1 Viz. the Agnihotra cow, which has supplied the milk for the morning and evening libation; or any cow, if other material than milk be used. [12] Aa 354 SATAPATHA-BRAHMANA. to say ‘with juice;’ and when he says ‘with possession of cattle,’ he means to say ‘ with abundance.’ 28. He then steps up to the Garhapatya, and renders homage to it, with the text (ib. 22 b), ‘Thee, O Agni, illuminer of the night?, we approach day by day with prayer, paying homage unto thee. He thus renders homage to it in order that it may not injure him. 29. [He continues, ib. 23 seq.], ‘Thee that rulest over the sacrifices, the brilliant guardian of the sacred rite, thriving in thine own house ;’—whereby he means to say, ‘thine own house is this (house) of mine: make it ever more flourishing for us!’ 30. ‘O Agni, be thou accessible unto us, even as a father is to his son! lead us unto well-being !’— whereby he says, ‘As a father is easy of access to his son, and the latter in no wise injures him, so be thou easy of access to us, and may we in no wise injure thee!’ ; 31. Then the dvipad4 verses (Vag. S. III, 25, 26), ‘O Agni, be ever nigh unto us, a kindly guardian and protector! as wealthy Agni, famed for wealth, come hither and bestow on us glorious riches! Thee, the most bright and resplendent, we now approach for happiness to our friends: be with us, hear our call, and keep us safe from every evil-doer !’ 32. Now when he approaches the Ahavantya, he prays for cattle: he therefore approaches it with metres great and small, since cattle are of great and small size. And when he approaches the GArha-
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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