Fetching
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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
121. Having ‘crept’ up to the Udumbara post, they restrain their speech. Now, they who perform the sacrifice with speech, milk and suck out the 21, Prag&pater agu4khy&nam, ‘agua’ may have to be taken in the sense of ‘nirguva’ or ‘nirguzatvam’ (unqualifiedness, unconditionedness), rather than in that of ‘vice ;’ and it is worthy of note that the Prag4pati-tanu formulas, preceding the Brahmodya proper, consist chiefly in the enumeration of negative qualities. ‘The twelve bodies of Pragapati are qualified as follows :—the eater of food and the mistress of food ; the happy and glorious ; the abodeless and dauntless; the unattained and unattainable; the invincible and irresistible; the unpreceded and unmatched.’ Then follows the Brahmodya :—‘Agni is the house-lord (grihapati),’ so say some : ‘he is the house-lord of this world ;’'—‘ VAyu is the house-lord,’ so say some: ‘he is the house-lord of the airy region ;’— yonder (sun), forsooth, is the house-lord: he who burns yonder, he is the lord, and the seasons are the house. Verily, to whatsoever (sacrificers) he becomes the grzhapati, who knows that divine grihapati, that grthapati prospers, and they, the sacrificers, prosper: to whatsoever (sacrificers) he becomes the grzhapati, who knows the divine averter of evil, that gvhapati averts evil, and they, the sacrificers, avert evil ! See Ait. Br. V, 25. According to Asv., the Hotr? alone would seem to repeat the Brahmodya. The expression vakovakya (dialogue) apparently refers to the controversial form of this discourse. See also A. Ludwig, Rig-veda, III, p. 390 seq. 454 SATAPATHA-BRAHMANA. sacrifice; for sacrifice is speech. And previously to this, each of them sits speechless, strengthening his speech!, and with their speech thus strengthened and reinvigorated they perform the last day. But at this (disputation) the entire speech, thus obtained, becomes exhausted; that speech they all strengthen (by remaining) speechless, and with it thus strengthened and reinvigorated they perform the Atiratra 22. They sit touching the Udumbara post’, for strength is food, and the Udumbara tree is strength: with strength he thus invigorates speech. 23. When the sun has set, they go out (of the Sadas) eastward, and sit down behind the Ahavantya, in front of the Havirdhadna shed. Round them, sitting speechless, the Pratiprasth4tz? carries the Vasativari water*. For whatever object they perform the session, therewith let them release their speech. For in olden times the Azshis were wont to hold sacrificial sessions for certain objects,—‘.such is our wish: may that be fulfilled!’ And if they be desirous of different objects, desirous of subjects, desirous of offspring, desirous of cattle,—
2For in olden times the Azshis were wont to hold sacrificial sessions for certain objects,—‘.such is our wish: may that be fulfilled!’ And if they be desirous of different objects, desirous of subjects, desirous of offspring, desirous of cattle,— 1 The construction of the text is quite irregular, and I am by no means certain whether ‘tém esh4dm pura’ should not be separated from what follows, and have the verbs ‘viduhanti’ and ‘ nirdhayanti’ supplied after them,—That (speech) of theirs (they milk and suck out) before this. Each now sits speech-bound, strengthening his speech, &c. 2 That is, the last day of the Dv4dasiha, or of the Gavamayana, the so-called Udayaniya-atiratra. 5 According to L&ty. III, 8, 11 they form a circle round the Udumbara post and touch it, muttering the mantra, ‘ Here is stability, here is (our) own stability! Here is joy: here rejoice ye!’ or,‘In me is stability, in me is (your) own stability! in me is joy: in me rejoice ye!’ or both. See p. 448, note 3. * See III, 9, 2, 1 seq. Iv KAwDA, 6 ADHYAYA, 9 BRAHMANA, 25. = 455 24. Let them release their speech with this (Vag. S. VIII, 53), ‘Earth! Air! Sky!’ Thus they render their speech auspicious by means of the truth, and with that auspicious (speech) they pray for blessings,—‘ May we be abundantly supplied with offspring !’—thereby they pray for offspring ; —‘May we be abundantly supplied with men!’ —thereby they pray for men;—‘May we be abundantly supplied with food!’ thereby they pray for prosperity. 25. Thereupon the Grzhapati, or whomsoever the Grthapati may call upon, recites the Subrahmanya litany’. Some, indeed, recite the Subrahmamy4 each separately; but rather let the Gvzhapati, or whomsoever the Gvzhapati may call upon, recite the Subrahmazya. Having desired an invitation to that (Atiratra feast), they put kindling-sticks on the fire *. ' See III, 3, 4, 17 seq. * According to the comm. on Katy. XII, 4, 28 it is the reciter of the Subrahmany& who, having said ‘O Subrahmany4, invite me thereto |’ puts sticks on the fire. Digitized by Google INDEX TO PARTS I AND II. (KANDAS I—IV.) 4, Part I, page ror. abhigharama, I, 192. abhiplava-shadaha, II, 403. abhivarta-saman, IT, 434. abortion, causing of, II, 11. adabbya-graha, II, 424. ad4ra plant, a substitute for Soma- lants, II, 422. adhitayagus, II, 20, 22, 23. adhrigu litany, II, 188. adhvara, I, 114. Adhvaryu, I, introd. xx seq., xxvi; must not pass between dhishnyas, II, 153; passes north of Agnidhra shed, ib.; his response (pratigara), 231, 326, 328, 330, 3313 he is the head of the sacrifice, 276; goes in front, 440. Aditi, I, 25, 73, 3073 has seven or eight sons, II, 12 ; to her belong the Prayanfya and Udayaniyaishsi, II, 48, 386; is the earth, 51; two-headed, 57; her share in the Soma feast, 259.
3Aditi, I, 25, 73, 3073 has seven or eight sons, II, 12 ; to her belong the Prayanfya and Udayaniyaishsi, II, 48, 386; is the earth, 51; two-headed, 57; her share in the Soma feast, 259. ditya, seven or eight Adityas, sons of Aditi, II, 12; they accompany Varuna, 93; Vivasvat (sun) the Aditya, 13; is the eye, 39; the vyana, 240; Adityas and Angirasa4, 113; Indra with Vasus, Rudras, and Adityas, 24!, 350; evening feast is theirs, ib.; cattle after their manner, 3533 the Press-stones, 355; to them belong the yagus, 383; Adityanam —ayana, ath 3833 twelve Adityas, eight Vasus, and eleven Rudras, 411. Aditya-graha, II, 350, 352. Aghfra, two libations of ghee (to Prag4pati and Indra), I, 91, 124; (to Agnishomau and Vishzu), IT, 106, Agni-vishnfi, cake to, II, 12; tothem belongs dikshaniyeshsi, 82. Agni, representative of priestly caste (brahman), I, introd. xvi seq. ; our different forms, I, 47, 136, 452; their names, II, 118; shuts out Asuras, I, 54; is the youngest, 108; messenger of gods, 110, 156; ancestral Hotri, 1153 repeller of Rakshas, 158 ; II, 99; best of gods, I, 163; seeks for Indra, 175; identified with Rudra, 201 ; II, 343; with Pragapati, I, 346, 386; with Rudra, Varuna, Indra, Mitra, Brahman, 340 seq.; unites with waters, 277; gold is his seed, 277; milk ditto, 326; Agni first created by Pragapati, 323 seq., 342 Seq., 389; the root and progenitor of deities, 386; II, 98; is tegas, I, 418, 419; originally alone immortal, 310; covets the beasts deposited with him, 347 ; all forms (rfipa) deposited with him, 314; Agni Vaisvanara, 104 seq.; oblations to Agni pavamana, pavaka, and suéi, 304 seq.; Agni pavamfna and indumat, 320; Agni anikavat, 408 ; Agni kavyavahana, 430; the woof of cloth belongs to Agni, II, 9 ; Agni is all the deities, 12; the lower (Vishnu the upper) half of the sacrifice, 12 ; Indra, Soma, and Agni, 22 ; Agni is the brahman (sacerdotium) and sacrifice, 38; speech, 39; Vratapati, 44, 45; guardian of the east, 50; Agni attended by 458 SATAPATHA-BRAHMANA, the Vasus, 93; messenger to Angiras and Adityas, 113; Agni Vaisvanara’s ashes is gravel, 120; Agni head of deities, 184 ; his victim, 218; the lotus of the earth, 277; Varuna, Mitra, and Agni, 285; Agni vaisvanara, 305; rules over beasts, 343; Officiates as Agnidh, 348; Agni with Vayu and Sfrya, I, 325, 327; Il, 453; Agni, Varuza, and Indra, leaders of the gods, I, 449 seq.; Agni, Soma, and Vishnu form the thunderbolt, II, 108; five-kapala cake to Agni, 389; Agni, Indra, and Sfirya superior to the others, 402. Agnidhra (Agnidh), identical with Agni, I, 58; ought to be learned, and receives first the dakshina, II, 148; heads procession with a firebrand, 187, 195; with the vasativari water, 235; sits , in the Neshtri’s lap, 368. Agnidhriya (Agnidhra) fire - shed, Yag#ia’s arm, II, 126; erection of, 147, 148; from thence the gods gained immortality, 147; sacred to the All-gods, 148; the gods stay therein beside the vasativari water, 226.
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.
121. Having ‘crept’ up to the Udumbara post, they restrain their speech. Now, they who perform the sacrifice with speech, milk and suck out the 21, Prag&pater agu4khy&nam, ‘agua’ may have to be taken in the sense of ‘nirguva’ or ‘nirguzatvam’ (unqualifiedness, unconditionedness), rather than in that of ‘vice ;’ and it is worthy of note that the Prag4pati-tanu formulas, preceding the Brahmodya proper, consist chiefly in the enumeration of negative qualities. ‘The twelve bodies of Pragapati are qualified as follows :—the eater of food and the mistress of food ; the happy and glorious ; the abodeless and dauntless; the unattained and unattainable; the invincible and irresistible; the unpreceded and unmatched.’ Then follows the Brahmodya :—‘Agni is the house-lord (grihapati),’ so say some : ‘he is the house-lord of this world ;’'—‘ VAyu is the house-lord,’ so say some: ‘he is the house-lord of the airy region ;’— yonder (sun), forsooth, is the house-lord: he who burns yonder, he is the lord, and the seasons are the house. Verily, to whatsoever (sacrificers) he becomes the grzhapati, who knows that divine grihapati, that grthapati prospers, and they, the sacrificers, prosper: to whatsoever (sacrificers) he becomes the grzhapati, who knows the divine averter of evil, that gvhapati averts evil, and they, the sacrificers, avert evil ! See Ait. Br. V, 25. According to Asv., the Hotr? alone would seem to repeat the Brahmodya. The expression vakovakya (dialogue) apparently refers to the controversial form of this discourse. See also A. Ludwig, Rig-veda, III, p. 390 seq. 454 SATAPATHA-BRAHMANA. sacrifice; for sacrifice is speech. And previously to this, each of them sits speechless, strengthening his speech!, and with their speech thus strengthened and reinvigorated they perform the last day. But at this (disputation) the entire speech, thus obtained, becomes exhausted; that speech they all strengthen (by remaining) speechless, and with it thus strengthened and reinvigorated they perform the Atiratra 22. They sit touching the Udumbara post’, for strength is food, and the Udumbara tree is strength: with strength he thus invigorates speech. 23. When the sun has set, they go out (of the Sadas) eastward, and sit down behind the Ahavantya, in front of the Havirdhadna shed. Round them, sitting speechless, the Pratiprasth4tz? carries the Vasativari water*. For whatever object they perform the session, therewith let them release their speech. For in olden times the Azshis were wont to hold sacrificial sessions for certain objects,—‘.such is our wish: may that be fulfilled!’ And if they be desirous of different objects, desirous of subjects, desirous of offspring, desirous of cattle,—
2For in olden times the Azshis were wont to hold sacrificial sessions for certain objects,—‘.such is our wish: may that be fulfilled!’ And if they be desirous of different objects, desirous of subjects, desirous of offspring, desirous of cattle,— 1 The construction of the text is quite irregular, and I am by no means certain whether ‘tém esh4dm pura’ should not be separated from what follows, and have the verbs ‘viduhanti’ and ‘ nirdhayanti’ supplied after them,—That (speech) of theirs (they milk and suck out) before this. Each now sits speech-bound, strengthening his speech, &c. 2 That is, the last day of the Dv4dasiha, or of the Gavamayana, the so-called Udayaniya-atiratra. 5 According to L&ty. III, 8, 11 they form a circle round the Udumbara post and touch it, muttering the mantra, ‘ Here is stability, here is (our) own stability! Here is joy: here rejoice ye!’ or,‘In me is stability, in me is (your) own stability! in me is joy: in me rejoice ye!’ or both. See p. 448, note 3. * See III, 9, 2, 1 seq. Iv KAwDA, 6 ADHYAYA, 9 BRAHMANA, 25. = 455 24. Let them release their speech with this (Vag. S. VIII, 53), ‘Earth! Air! Sky!’ Thus they render their speech auspicious by means of the truth, and with that auspicious (speech) they pray for blessings,—‘ May we be abundantly supplied with offspring !’—thereby they pray for offspring ; —‘May we be abundantly supplied with men!’ —thereby they pray for men;—‘May we be abundantly supplied with food!’ thereby they pray for prosperity. 25. Thereupon the Grzhapati, or whomsoever the Grthapati may call upon, recites the Subrahmanya litany’. Some, indeed, recite the Subrahmamy4 each separately; but rather let the Gvzhapati, or whomsoever the Gvzhapati may call upon, recite the Subrahmazya. Having desired an invitation to that (Atiratra feast), they put kindling-sticks on the fire *. ' See III, 3, 4, 17 seq. * According to the comm. on Katy. XII, 4, 28 it is the reciter of the Subrahmany& who, having said ‘O Subrahmany4, invite me thereto |’ puts sticks on the fire. Digitized by Google INDEX TO PARTS I AND II. (KANDAS I—IV.) 4, Part I, page ror. abhigharama, I, 192. abhiplava-shadaha, II, 403. abhivarta-saman, IT, 434. abortion, causing of, II, 11. adabbya-graha, II, 424. ad4ra plant, a substitute for Soma- lants, II, 422. adhitayagus, II, 20, 22, 23. adhrigu litany, II, 188. adhvara, I, 114. Adhvaryu, I, introd. xx seq., xxvi; must not pass between dhishnyas, II, 153; passes north of Agnidhra shed, ib.; his response (pratigara), 231, 326, 328, 330, 3313 he is the head of the sacrifice, 276; goes in front, 440. Aditi, I, 25, 73, 3073 has seven or eight sons, II, 12 ; to her belong the Prayanfya and Udayaniyaishsi, II, 48, 386; is the earth, 51; two-headed, 57; her share in the Soma feast, 259.
3Aditi, I, 25, 73, 3073 has seven or eight sons, II, 12 ; to her belong the Prayanfya and Udayaniyaishsi, II, 48, 386; is the earth, 51; two-headed, 57; her share in the Soma feast, 259. ditya, seven or eight Adityas, sons of Aditi, II, 12; they accompany Varuna, 93; Vivasvat (sun) the Aditya, 13; is the eye, 39; the vyana, 240; Adityas and Angirasa4, 113; Indra with Vasus, Rudras, and Adityas, 24!, 350; evening feast is theirs, ib.; cattle after their manner, 3533 the Press-stones, 355; to them belong the yagus, 383; Adityanam —ayana, ath 3833 twelve Adityas, eight Vasus, and eleven Rudras, 411. Aditya-graha, II, 350, 352. Aghfra, two libations of ghee (to Prag4pati and Indra), I, 91, 124; (to Agnishomau and Vishzu), IT, 106, Agni-vishnfi, cake to, II, 12; tothem belongs dikshaniyeshsi, 82. Agni, representative of priestly caste (brahman), I, introd. xvi seq. ; our different forms, I, 47, 136, 452; their names, II, 118; shuts out Asuras, I, 54; is the youngest, 108; messenger of gods, 110, 156; ancestral Hotri, 1153 repeller of Rakshas, 158 ; II, 99; best of gods, I, 163; seeks for Indra, 175; identified with Rudra, 201 ; II, 343; with Pragapati, I, 346, 386; with Rudra, Varuna, Indra, Mitra, Brahman, 340 seq.; unites with waters, 277; gold is his seed, 277; milk ditto, 326; Agni first created by Pragapati, 323 seq., 342 Seq., 389; the root and progenitor of deities, 386; II, 98; is tegas, I, 418, 419; originally alone immortal, 310; covets the beasts deposited with him, 347 ; all forms (rfipa) deposited with him, 314; Agni Vaisvanara, 104 seq.; oblations to Agni pavamana, pavaka, and suéi, 304 seq.; Agni pavamfna and indumat, 320; Agni anikavat, 408 ; Agni kavyavahana, 430; the woof of cloth belongs to Agni, II, 9 ; Agni is all the deities, 12; the lower (Vishnu the upper) half of the sacrifice, 12 ; Indra, Soma, and Agni, 22 ; Agni is the brahman (sacerdotium) and sacrifice, 38; speech, 39; Vratapati, 44, 45; guardian of the east, 50; Agni attended by 458 SATAPATHA-BRAHMANA, the Vasus, 93; messenger to Angiras and Adityas, 113; Agni Vaisvanara’s ashes is gravel, 120; Agni head of deities, 184 ; his victim, 218; the lotus of the earth, 277; Varuna, Mitra, and Agni, 285; Agni vaisvanara, 305; rules over beasts, 343; Officiates as Agnidh, 348; Agni with Vayu and Sfrya, I, 325, 327; Il, 453; Agni, Varuza, and Indra, leaders of the gods, I, 449 seq.; Agni, Soma, and Vishnu form the thunderbolt, II, 108; five-kapala cake to Agni, 389; Agni, Indra, and Sfirya superior to the others, 402. Agnidhra (Agnidh), identical with Agni, I, 58; ought to be learned, and receives first the dakshina, II, 148; heads procession with a firebrand, 187, 195; with the vasativari water, 235; sits , in the Neshtri’s lap, 368. Agnidhriya (Agnidhra) fire - shed, Yag#ia’s arm, II, 126; erection of, 147, 148; from thence the gods gained immortality, 147; sacred to the All-gods, 148; the gods stay therein beside the vasativari water, 226.
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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