Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1They sent back some other (messenger) to the Angiras; but the Angiras going after Agni, were exceeding angry with him, saying, ‘Going as our messenger, why didst thou not mind us? ?’ 17. He spake, ‘The blameless chose me: as the chosen of the blameless, I could not go away.’ And let not therefore the chosen (priest) of a blameless man turn away from him. The Angiras then officiated for the Adityas in the sacrifice with Soma bought (krt) on the same day (sadyas) ; whence this Sadyakkri’. 18. They brought V4é (speech) to them for their sacrificial fee. They accepted her not, saying, ‘We shall be losers if we accept her.’ And so the performance of that sacrifice was not discharged (completed), as it was one requiring a sacrificial fee. 19. Thereupon they brought Sfrya (the sun) to them, and they accepted him. Wherefore the Angiras say, ‘ Verily, we are fit for the sacrificial office, we are worthy to receive Dakshiz4s; yea, even he that burns yonder has been received by us*!’ would mean, ‘ Let there be no going away!’ i.e. ‘ Let us not go (to the Angiras)!’ or perhaps, ‘Do not thou (Agni) go away!’ 1 Tesham nas tvam hot&siti, perhaps ‘thou wilt sacrifice for us.’ 2 ‘Sent by us, why didst thou not return?’ KAmva rec. ® An ek&ha (one day’s) performance of the Soma-sacrifice at which the consecrations, buying and pressing of Soma, are compressed into one day. * Api va asm4bhir esha pratigrzhitak, ‘Ist doch jener von uns empfangen worden.’ III KANDA, 5 ADHYAYA, I BRAHMANA, 23. II5 Hence a white horse is the sacrificial fee for the Sadyakri. 20. On the front of this (horse) there is a golden ornament, whereby it is made an image of him that burns yonder. 21. Now V&é% was angry with them: ‘In what respect, forsooth, is that one better than I,—wherefore is it, that they should have accepted him and not me!?’ So saying she went away from them. Having become a lioness she went on seizing upon (everything *) between those two contending parties, the gods and the Asuras. The gods called her to them, and so did the Asuras. Agni was the messenger of the gods, and one Saharakshas for the Asura-Rakshas. 22. Being willing to go over to the gods, she said, ‘What would be mine, if I were to come over to you ?’—‘ The offering shall reach thee even before (it reaches) Agni. She then said to the gods, ‘Whatsoever blessing ye will invoke through me, all that shall be accomplished unto you!’ So she went over to the gods. 23. And, accordingly, when he pours ghee on the high altar’, while the fire is held (over it)—since the gods said to her on that occasion, ‘The offering shall reach thee even before Agni’—then that offering does reach her even before (it reaches) Agni; for this (high altar) isin reality V4. And when he raises 1 The K4nva text reads, Na mad esha kena ana srey4n iti na bandhuné na kena fana katham etam pragrthafyur na mam iti; ‘That one is not my superior by anything, not by kinship, not by anything, why should they accept him and not me?’
2And when he raises 1 The K4nva text reads, Na mad esha kena ana srey4n iti na bandhuné na kena fana katham etam pragrthafyur na mam iti; ‘That one is not my superior by anything, not by kinship, not by anything, why should they accept him and not me?’ * Adadan4 satara=gighatsayA samipastham sarvam svikurvatt, Say. 5 See III, 5, 2, g-11. . 12 116 SATAPATHA-BRAHMANA. the high altar, it is for the completeness of the sacrifice, for the sacrifice is V4é (speech) and that (high altar) is V4é. 24. He measures it with the yoke and pin ;— namely with the yoke (that place) whither they take (the earth); and with a yoke-pin that, from whence they take (the earth’), for the team is harnessed with the yoke and the pin: it is because she (V4), as a lioness, at that time roamed about unappeased that he thus yokes her here at the sacrifice. 25. One must not therefore accept a Dakshina (sacrificial fee) that has been refused (by another priest*), for, having turned into a lioness, it destroys him ;—nor must he (the sacrificer) take it home again, for, having turned into a lioness, it destroys him ;—nor must he give it to any one else, as he would thereby make over the sacrifice to some one other than himself. Hence if he have any wretched kinsman, let him give it to him; for in that he gives it away, it will not turn into a lioness and destroy him; and in that he gives it to a kinsman, he does not make over (the sacrifice) to one other than himself: and this is the settling of a refused Dakshin. 26. He now takes the yoke-pin and the wooden sword; and from where the northern peg of the front side is, he strides three steps backwards and there marks off the pit (44tvdla). The measure for the pit is the same (as for the high altar)*; there 1 That is to say, the pit (44tvala) whence the earth for the high altar is taken is measured with the yoke-pin, and the high altar with the yoke. Sfyana seems to take it differently: Yatra yasmin dese yugena haranti yato yasm4t tatra samyay4pi haranti. * Or perhaps, one must not take back a Dakshin4, refused by apriest. * The earth taken from the pit being used for constructing the 111 KANDA, 5 ADHYAYA, I BRAHMANA, 30. I17 is no (other) measure in regard to it: wherever he himself may think fit in his mind (to fix it), in front of the heap of rubbish (utkara), there let him mark off the pit. 27. From the (north) edge of the altar he lays down the pin from south to north, and draws the (western) outline, with the text (Vag. S. V, 9), ‘Thou art for me the resort of the afflicted!’ Thereby he means this (earth), for it is thereon that he walks afflicted. 28. Thereupon he lays down the pin in front from south to north, and draws the outline with, ‘Thou art my wealth-resort.’ Thereby he means this (earth), for it is thereon that he walks having acquired (wealth).
328. Thereupon he lays down the pin in front from south to north, and draws the outline with, ‘Thou art my wealth-resort.’ Thereby he means this (earth), for it is thereon that he walks having acquired (wealth). 29. He then lays down the pin along the (north) edge of the altar from west to east, and draws the outline with, ‘Preserve me from being in want'!’ Thereby he means this (earth): ‘ Wherever there is want, from that preserve me!’ 30. He then lays down the pin on the north side from west to east, and draws the outline with, ‘ Preserve me from being afflicted!!’ Thereby he high altar, both are of the same size or cubic content. The pit is to measure thirty-two angulas (about two feet) on each side. As to the exact distance of the pit from the north-east peg, this is to be left to the discretion of the Adhvaryu, provided it be in front of the utkara, or heap of rubbish formed in making the large altar (on which the high altar is raised), and a passage be left between the utkara and the pit. The latter is contiguous to the north edge of the large altar. As described in the succeeding paragraphs, the west side is marked off first (by drawing the wooden sword along the inner side of the yoke-pin), then successively the front, the south, and the north sides. 1 For ‘nthitat’ and ‘ vyathitat,’ the KAnva text, as the Taitt. S. VI, 2, 7, 2, has the readings ‘n4thitam’ and ‘ vyathitam.’ 118 SATAPATHA-BRAHMANA. means this (earth): ‘wherever there is affliction, from that preserve me!’ 31. He then flings (the wooden sword)'; at the place where he flings’, the Agnidh sits. He flings while mentioning the names of the Agnis*. For those (three) Agnis whom the gods at first chose for the office of Hotvz passed away: they crept into these very earths,—namely, into this one and the two beyond it. It is really with this one* that he now flings. 32. He flings with the texts, ‘May the Agni called Nabhas® know (thee)! Go thou, O Agni, Angiras, with the name of Ayu (life)!’ What life they passed away from® that he bestows, that he re-animates. Having with, ‘Thou who art in this earth,’ taken (the loose soil dug up by the wooden sword), he puts it down (on the altar’), with, ‘Whatever inviolate, holy name of thine, 1 Compare the Stambayagur-harazam (which has also to be performed on the present occasion, in preparing the large altar), I, 2, 4, 8 seq. * That is, at the place where the uttaravedi is to be raised, whence the Adhvaryu throws the sphya to where the pit is to be dug. While he throws (or thrusts in) the wooden sword, the sacrificer has to take hold of him from behind. 5 See I, 2, 3, 1. ‘ T.e. with the Agni who entered into this earth. 5 Apparently ‘vapour, welkin.’ The KAnva rec. reads, ‘ Mayest thou know Agni’s name Nabhas’ (Vider Agner, &c.). The Taitt. S., on the other hand, reads ‘vider Agnir nabho nfma,’ which Sayana explains by ‘the Agni of the vedi (!) is Nabhas by name.’
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.
1They sent back some other (messenger) to the Angiras; but the Angiras going after Agni, were exceeding angry with him, saying, ‘Going as our messenger, why didst thou not mind us? ?’ 17. He spake, ‘The blameless chose me: as the chosen of the blameless, I could not go away.’ And let not therefore the chosen (priest) of a blameless man turn away from him. The Angiras then officiated for the Adityas in the sacrifice with Soma bought (krt) on the same day (sadyas) ; whence this Sadyakkri’. 18. They brought V4é (speech) to them for their sacrificial fee. They accepted her not, saying, ‘We shall be losers if we accept her.’ And so the performance of that sacrifice was not discharged (completed), as it was one requiring a sacrificial fee. 19. Thereupon they brought Sfrya (the sun) to them, and they accepted him. Wherefore the Angiras say, ‘ Verily, we are fit for the sacrificial office, we are worthy to receive Dakshiz4s; yea, even he that burns yonder has been received by us*!’ would mean, ‘ Let there be no going away!’ i.e. ‘ Let us not go (to the Angiras)!’ or perhaps, ‘Do not thou (Agni) go away!’ 1 Tesham nas tvam hot&siti, perhaps ‘thou wilt sacrifice for us.’ 2 ‘Sent by us, why didst thou not return?’ KAmva rec. ® An ek&ha (one day’s) performance of the Soma-sacrifice at which the consecrations, buying and pressing of Soma, are compressed into one day. * Api va asm4bhir esha pratigrzhitak, ‘Ist doch jener von uns empfangen worden.’ III KANDA, 5 ADHYAYA, I BRAHMANA, 23. II5 Hence a white horse is the sacrificial fee for the Sadyakri. 20. On the front of this (horse) there is a golden ornament, whereby it is made an image of him that burns yonder. 21. Now V&é% was angry with them: ‘In what respect, forsooth, is that one better than I,—wherefore is it, that they should have accepted him and not me!?’ So saying she went away from them. Having become a lioness she went on seizing upon (everything *) between those two contending parties, the gods and the Asuras. The gods called her to them, and so did the Asuras. Agni was the messenger of the gods, and one Saharakshas for the Asura-Rakshas. 22. Being willing to go over to the gods, she said, ‘What would be mine, if I were to come over to you ?’—‘ The offering shall reach thee even before (it reaches) Agni. She then said to the gods, ‘Whatsoever blessing ye will invoke through me, all that shall be accomplished unto you!’ So she went over to the gods. 23. And, accordingly, when he pours ghee on the high altar’, while the fire is held (over it)—since the gods said to her on that occasion, ‘The offering shall reach thee even before Agni’—then that offering does reach her even before (it reaches) Agni; for this (high altar) isin reality V4. And when he raises 1 The K4nva text reads, Na mad esha kena ana srey4n iti na bandhuné na kena fana katham etam pragrthafyur na mam iti; ‘That one is not my superior by anything, not by kinship, not by anything, why should they accept him and not me?’
2And when he raises 1 The K4nva text reads, Na mad esha kena ana srey4n iti na bandhuné na kena fana katham etam pragrthafyur na mam iti; ‘That one is not my superior by anything, not by kinship, not by anything, why should they accept him and not me?’ * Adadan4 satara=gighatsayA samipastham sarvam svikurvatt, Say. 5 See III, 5, 2, g-11. . 12 116 SATAPATHA-BRAHMANA. the high altar, it is for the completeness of the sacrifice, for the sacrifice is V4é (speech) and that (high altar) is V4é. 24. He measures it with the yoke and pin ;— namely with the yoke (that place) whither they take (the earth); and with a yoke-pin that, from whence they take (the earth’), for the team is harnessed with the yoke and the pin: it is because she (V4), as a lioness, at that time roamed about unappeased that he thus yokes her here at the sacrifice. 25. One must not therefore accept a Dakshina (sacrificial fee) that has been refused (by another priest*), for, having turned into a lioness, it destroys him ;—nor must he (the sacrificer) take it home again, for, having turned into a lioness, it destroys him ;—nor must he give it to any one else, as he would thereby make over the sacrifice to some one other than himself. Hence if he have any wretched kinsman, let him give it to him; for in that he gives it away, it will not turn into a lioness and destroy him; and in that he gives it to a kinsman, he does not make over (the sacrifice) to one other than himself: and this is the settling of a refused Dakshin. 26. He now takes the yoke-pin and the wooden sword; and from where the northern peg of the front side is, he strides three steps backwards and there marks off the pit (44tvdla). The measure for the pit is the same (as for the high altar)*; there 1 That is to say, the pit (44tvala) whence the earth for the high altar is taken is measured with the yoke-pin, and the high altar with the yoke. Sfyana seems to take it differently: Yatra yasmin dese yugena haranti yato yasm4t tatra samyay4pi haranti. * Or perhaps, one must not take back a Dakshin4, refused by apriest. * The earth taken from the pit being used for constructing the 111 KANDA, 5 ADHYAYA, I BRAHMANA, 30. I17 is no (other) measure in regard to it: wherever he himself may think fit in his mind (to fix it), in front of the heap of rubbish (utkara), there let him mark off the pit. 27. From the (north) edge of the altar he lays down the pin from south to north, and draws the (western) outline, with the text (Vag. S. V, 9), ‘Thou art for me the resort of the afflicted!’ Thereby he means this (earth), for it is thereon that he walks afflicted. 28. Thereupon he lays down the pin in front from south to north, and draws the outline with, ‘Thou art my wealth-resort.’ Thereby he means this (earth), for it is thereon that he walks having acquired (wealth).
328. Thereupon he lays down the pin in front from south to north, and draws the outline with, ‘Thou art my wealth-resort.’ Thereby he means this (earth), for it is thereon that he walks having acquired (wealth). 29. He then lays down the pin along the (north) edge of the altar from west to east, and draws the outline with, ‘Preserve me from being in want'!’ Thereby he means this (earth): ‘ Wherever there is want, from that preserve me!’ 30. He then lays down the pin on the north side from west to east, and draws the outline with, ‘ Preserve me from being afflicted!!’ Thereby he high altar, both are of the same size or cubic content. The pit is to measure thirty-two angulas (about two feet) on each side. As to the exact distance of the pit from the north-east peg, this is to be left to the discretion of the Adhvaryu, provided it be in front of the utkara, or heap of rubbish formed in making the large altar (on which the high altar is raised), and a passage be left between the utkara and the pit. The latter is contiguous to the north edge of the large altar. As described in the succeeding paragraphs, the west side is marked off first (by drawing the wooden sword along the inner side of the yoke-pin), then successively the front, the south, and the north sides. 1 For ‘nthitat’ and ‘ vyathitat,’ the KAnva text, as the Taitt. S. VI, 2, 7, 2, has the readings ‘n4thitam’ and ‘ vyathitam.’ 118 SATAPATHA-BRAHMANA. means this (earth): ‘wherever there is affliction, from that preserve me!’ 31. He then flings (the wooden sword)'; at the place where he flings’, the Agnidh sits. He flings while mentioning the names of the Agnis*. For those (three) Agnis whom the gods at first chose for the office of Hotvz passed away: they crept into these very earths,—namely, into this one and the two beyond it. It is really with this one* that he now flings. 32. He flings with the texts, ‘May the Agni called Nabhas® know (thee)! Go thou, O Agni, Angiras, with the name of Ayu (life)!’ What life they passed away from® that he bestows, that he re-animates. Having with, ‘Thou who art in this earth,’ taken (the loose soil dug up by the wooden sword), he puts it down (on the altar’), with, ‘Whatever inviolate, holy name of thine, 1 Compare the Stambayagur-harazam (which has also to be performed on the present occasion, in preparing the large altar), I, 2, 4, 8 seq. * That is, at the place where the uttaravedi is to be raised, whence the Adhvaryu throws the sphya to where the pit is to be dug. While he throws (or thrusts in) the wooden sword, the sacrificer has to take hold of him from behind. 5 See I, 2, 3, 1. ‘ T.e. with the Agni who entered into this earth. 5 Apparently ‘vapour, welkin.’ The KAnva rec. reads, ‘ Mayest thou know Agni’s name Nabhas’ (Vider Agner, &c.). The Taitt. S., on the other hand, reads ‘vider Agnir nabho nfma,’ which Sayana explains by ‘the Agni of the vedi (!) is Nabhas by name.’
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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