Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1134 seq., where he renders this passage by ‘He became soon a large fish INTRODUCTION. XXXi (ghasha), for such a fish grows largest.’ I am still inclined to take ghasha as the name of some kind of fish, real or mythic. Professor Whitney once more discusses the vexed question as to the real meaning of ‘ Gatavedas,’ and thinks the translation ‘ Wesen-kenner,’ ‘ being-knower,’ or ‘he who knoweth [all] beings’ to be unacceptable. He remarks that ‘The word may, indeed, fairly be regarded as an obscure one: that is to say, it is very strange that an appellation so frequently applied to Agni should not have its meanings distinctly pointed out, either by its applicableness, or by parallel expressions used in the descriptions of the same god or in ascriptions made to him ; but no such explanation has been found obtainable from the Vedic writings.’ It is no doubt a fact that at the time of Yaska—who (7, 19) proposes five different derivations of the term, the first of which is the one given above, viz. gatani veda, ‘he knows (the things) that are born’—the real meaning of the compound was unknown ; and even at the time of the hymns the epithet seems to have been understood in different ways. That the meaning ‘knower of beings’ was, at any rate, one of those commonly assigned to ‘Gatavedas’ by the Vedic poets, seems to me, however, sufficiently manifest from a number of parallel expressions used in reference to Agni, such as Rigveda VI, 15, 13, visva veda ganima gatavedah', ‘ Gatavedas knows all races (or existences) ;’ I, 70, 1, 4 daivyani vrata Aikitvan 4 manushyasya ganasya ganma, ‘he who minds the divine ordinances, and the race of the human kind;’ ib. 3, devanam ganma martams ka vidvan, ‘knowing the race of gods and the men;’ I, 189, 1, visvani vayun4ni vidvan, ‘knowing all works;’ ib. 7, tvam tan agna ubhayan v vidvan veshi, &c. On the other hand, in Sat. Br. IX, 5, 1, 68, the term is explained by gatam gatam vindate; he takes possession of being after being, or of whatsoever is born. How easily terms such as Gatavedas and Wesen- 1 See Grassmann, Worterbuch s.v.; M. Bergaigne, III, 334, takes this passage to supply the etymology of the word. XXXil SATAPATHA-BRAHMANA. kenner (knower of beings) may assume different meanings, may be seen from Mr. Peile’s remark (Notes on the Nalopakhy4nam, p. 23), ‘ Gatavedas, the Vedic epithet of Agni, is described as the “ knower of the essence” (gata), Grassmann, Dict. s. v.’ For the first chapter of the third book, treating of the ceremony of consecration, I have had the advantage of availing myself of the German translation, published by Dr. B. Lindner in his pamphlet, ‘ Die Diksha,’ Leipzig, 1878. SATAPATHA-BRAHMAWMA. THIRD KANDA. RA LS e THR THE AGNISHTOMA. pave TT) a bry CTR Lees THE D{KSHA, or CONSECRATION. =— First ApuyAya. First BRAHMANA.
2B. Lindner in his pamphlet, ‘ Die Diksha,’ Leipzig, 1878. SATAPATHA-BRAHMAWMA. THIRD KANDA. RA LS e THR THE AGNISHTOMA. pave TT) a bry CTR Lees THE D{KSHA, or CONSECRATION. =— First ApuyAya. First BRAHMANA. 1. They choose a place of worship. Let them choose (the place) which lies highest, and above which no other part of the ground rises!; for it was from thence that the gods ascended to heaven, and he who is consecrated indeed ascends to the gods. He thus sacrifices on a place of worship frequented by the gods; but were any other part of the ground to rise above it, he would indeed be lowered while sacrificing: let them therefore choose (the place) which lies highest. 2. While being high, that place should be even; and being even, it should be firm; and being firm, it should incline towards the east, since the east is the quarter of the gods; or else it should incline 1 Abhi-st, ‘to lie or rise above,’ with Say. Dr. Lindner takes bhfiime4 as abl., and translates ‘whereon nothing but earth lies.’ The K4nva rec.has bhime& (gen.) likewise in the preceding clause : ‘tad yad eva varshish/zam bhimes tad eva devayaganam sy4d yatranyad bhfimer nbhisayiteto vai deva, &c.’ The gods evidently ascended to heaven from the highest spot of the earth, and so is the sacrificer to choose the highest available place. See Katy. VII, 1, 1 scholl.; Laty. S.1, 1,17, ‘na Aasya sthalataram (higher place) adfre syft.’ [26] B m7 2 SATAPATHA-BRAHMAN A, towards the north, since the north is the quarter of men. It should rise somewhat towards the south, that being the quarter of the Fathers. Were it to incline towards the south, the sacrifice would quickly go to yonder world; but in this way the sacrificer lives long: let it therefore rise somewhat towards the south. 3. Let not the measure of the sacrificial ground be exceeded on the east: side, since such an excess would be in favour of his spiteful enemy. It may be so in the south, and also in the north; but that place of worship alone is thoroughly efficient where the measure of the sacrificial ground is exceeded in the west ; for to him (who possesses such a one) the higher! worship of the gods readily inclines. So much as to the place of worship. 4. Now YAgz#avalkya spake,—‘We went to choose a place of worship for Varshwya*. SAtyayagza then said, “Verily, this whole earth is divine: on whatever part thereof one may sacrifice (for any * Or ‘subsequent ;’ a play on the word ‘uttara,’ which has the meanings ‘upper (superior), later, and left (north). Dr. Lindner takes it in the sense of ‘from the north.’ Possibly uttara also refers to the Soma-altars (uttara vedi and uttara-vedi) to be prepared later on (see III, 5, 1, 1 seq.) on the eastern part of the sacrificial ground.
3Dr. Lindner takes it in the sense of ‘from the north.’ Possibly uttara also refers to the Soma-altars (uttara vedi and uttara-vedi) to be prepared later on (see III, 5, 1, 1 seq.) on the eastern part of the sacrificial ground. 2 The Kasva text reads,—Accordingly Yagviavalkya spake, ‘V4rshna intended to sacrifice (ayakshyata). Thus we went (ayamal) to look for a place of worship.’ He who is known as Satyayagiti said, ‘Verily, this whole earth is divine: a place of worship there is wheresoever one sacrifices on it, after enclosing it with a yagus.’ And thus indeed he thought, but the officiating priests doubtless constitute the (real) place (medium) of worship: where wise (priests) perform the sacrifice in due form, there alone no failure takes place. That (other definition) is not the characteristic of the place of worship. (Without final iti.) III KANDA, I ADHYAYA, 1 BRAHMANA, 7. 3 one), after enclosing (and consecrating) it with a sacrificial formula, there is a place of worship.” 5. ‘It is, however, the officiating priests that constitute the place (or medium) of worship: wheresoever wise and learned Brahmans, versed in sacred lore, perform the sacrifice, there no failure takes place: that (place of worship) we consider the nearest (to the gods)’ 6. On this (ground) they erect either a hall or a shed, with the top-beams running from west to east*; for the east is the quarter of the gods, and from the east westwards the gods approach men: that is why one offers to them while standing with his face towards the east. 7. For this reason one must not sleep with his 1 That is to say, one who employs such skilled Brahmans for his officiating priests (ritvig) may use sacrificial ground of any description. Katy. VII, 1, 18. 2 Prakina-vamsa (prig-vamsa, K.). The ‘vamsas’ are the horizontal beams supported by the four corner-posts. In the first place two cross-beams are fastened on the corner-posts, to serve as the lintels of the eastern and western doors. Across them tie-beams are then laid, running from west to east, on which mats are spread by way of a roof or ceiling. The term ‘prafina-vamsa’ refers to these upper beams (upari-vamsa), and especially to the central beam (prish¢ha-vamsa or madhyavala) the ends of which rest on the middle of the lintels of the eastern and western doors; cf. Séyana on Taitt. S. I, 2, 1 (vol. i, pp. 279, 286); Katy. VII, 1,20 scholl. Inside the Pra#ina-vamsa there is the Ahavantya fire immediately facing the east door; the Garhapatya fire facing the west door; between the two the altar; and south of the latter the Dakshindgni. The shed (vimita) is to be erected on the back (west) part of the sacrificial ground, after the roots have been dug up. It is described as a square structure of ten (or twelve) cubits, somewhat higher in front than at the back ; with doors on each side (except, optionally, on the north). The sAld, or hall, is to measure twenty cubits by ten, Kaéty. VII, 1, 19-24 comm. B 2
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.
1134 seq., where he renders this passage by ‘He became soon a large fish INTRODUCTION. XXXi (ghasha), for such a fish grows largest.’ I am still inclined to take ghasha as the name of some kind of fish, real or mythic. Professor Whitney once more discusses the vexed question as to the real meaning of ‘ Gatavedas,’ and thinks the translation ‘ Wesen-kenner,’ ‘ being-knower,’ or ‘he who knoweth [all] beings’ to be unacceptable. He remarks that ‘The word may, indeed, fairly be regarded as an obscure one: that is to say, it is very strange that an appellation so frequently applied to Agni should not have its meanings distinctly pointed out, either by its applicableness, or by parallel expressions used in the descriptions of the same god or in ascriptions made to him ; but no such explanation has been found obtainable from the Vedic writings.’ It is no doubt a fact that at the time of Yaska—who (7, 19) proposes five different derivations of the term, the first of which is the one given above, viz. gatani veda, ‘he knows (the things) that are born’—the real meaning of the compound was unknown ; and even at the time of the hymns the epithet seems to have been understood in different ways. That the meaning ‘knower of beings’ was, at any rate, one of those commonly assigned to ‘Gatavedas’ by the Vedic poets, seems to me, however, sufficiently manifest from a number of parallel expressions used in reference to Agni, such as Rigveda VI, 15, 13, visva veda ganima gatavedah', ‘ Gatavedas knows all races (or existences) ;’ I, 70, 1, 4 daivyani vrata Aikitvan 4 manushyasya ganasya ganma, ‘he who minds the divine ordinances, and the race of the human kind;’ ib. 3, devanam ganma martams ka vidvan, ‘knowing the race of gods and the men;’ I, 189, 1, visvani vayun4ni vidvan, ‘knowing all works;’ ib. 7, tvam tan agna ubhayan v vidvan veshi, &c. On the other hand, in Sat. Br. IX, 5, 1, 68, the term is explained by gatam gatam vindate; he takes possession of being after being, or of whatsoever is born. How easily terms such as Gatavedas and Wesen- 1 See Grassmann, Worterbuch s.v.; M. Bergaigne, III, 334, takes this passage to supply the etymology of the word. XXXil SATAPATHA-BRAHMANA. kenner (knower of beings) may assume different meanings, may be seen from Mr. Peile’s remark (Notes on the Nalopakhy4nam, p. 23), ‘ Gatavedas, the Vedic epithet of Agni, is described as the “ knower of the essence” (gata), Grassmann, Dict. s. v.’ For the first chapter of the third book, treating of the ceremony of consecration, I have had the advantage of availing myself of the German translation, published by Dr. B. Lindner in his pamphlet, ‘ Die Diksha,’ Leipzig, 1878. SATAPATHA-BRAHMAWMA. THIRD KANDA. RA LS e THR THE AGNISHTOMA. pave TT) a bry CTR Lees THE D{KSHA, or CONSECRATION. =— First ApuyAya. First BRAHMANA.
2B. Lindner in his pamphlet, ‘ Die Diksha,’ Leipzig, 1878. SATAPATHA-BRAHMAWMA. THIRD KANDA. RA LS e THR THE AGNISHTOMA. pave TT) a bry CTR Lees THE D{KSHA, or CONSECRATION. =— First ApuyAya. First BRAHMANA. 1. They choose a place of worship. Let them choose (the place) which lies highest, and above which no other part of the ground rises!; for it was from thence that the gods ascended to heaven, and he who is consecrated indeed ascends to the gods. He thus sacrifices on a place of worship frequented by the gods; but were any other part of the ground to rise above it, he would indeed be lowered while sacrificing: let them therefore choose (the place) which lies highest. 2. While being high, that place should be even; and being even, it should be firm; and being firm, it should incline towards the east, since the east is the quarter of the gods; or else it should incline 1 Abhi-st, ‘to lie or rise above,’ with Say. Dr. Lindner takes bhfiime4 as abl., and translates ‘whereon nothing but earth lies.’ The K4nva rec.has bhime& (gen.) likewise in the preceding clause : ‘tad yad eva varshish/zam bhimes tad eva devayaganam sy4d yatranyad bhfimer nbhisayiteto vai deva, &c.’ The gods evidently ascended to heaven from the highest spot of the earth, and so is the sacrificer to choose the highest available place. See Katy. VII, 1, 1 scholl.; Laty. S.1, 1,17, ‘na Aasya sthalataram (higher place) adfre syft.’ [26] B m7 2 SATAPATHA-BRAHMAN A, towards the north, since the north is the quarter of men. It should rise somewhat towards the south, that being the quarter of the Fathers. Were it to incline towards the south, the sacrifice would quickly go to yonder world; but in this way the sacrificer lives long: let it therefore rise somewhat towards the south. 3. Let not the measure of the sacrificial ground be exceeded on the east: side, since such an excess would be in favour of his spiteful enemy. It may be so in the south, and also in the north; but that place of worship alone is thoroughly efficient where the measure of the sacrificial ground is exceeded in the west ; for to him (who possesses such a one) the higher! worship of the gods readily inclines. So much as to the place of worship. 4. Now YAgz#avalkya spake,—‘We went to choose a place of worship for Varshwya*. SAtyayagza then said, “Verily, this whole earth is divine: on whatever part thereof one may sacrifice (for any * Or ‘subsequent ;’ a play on the word ‘uttara,’ which has the meanings ‘upper (superior), later, and left (north). Dr. Lindner takes it in the sense of ‘from the north.’ Possibly uttara also refers to the Soma-altars (uttara vedi and uttara-vedi) to be prepared later on (see III, 5, 1, 1 seq.) on the eastern part of the sacrificial ground.
3Dr. Lindner takes it in the sense of ‘from the north.’ Possibly uttara also refers to the Soma-altars (uttara vedi and uttara-vedi) to be prepared later on (see III, 5, 1, 1 seq.) on the eastern part of the sacrificial ground. 2 The Kasva text reads,—Accordingly Yagviavalkya spake, ‘V4rshna intended to sacrifice (ayakshyata). Thus we went (ayamal) to look for a place of worship.’ He who is known as Satyayagiti said, ‘Verily, this whole earth is divine: a place of worship there is wheresoever one sacrifices on it, after enclosing it with a yagus.’ And thus indeed he thought, but the officiating priests doubtless constitute the (real) place (medium) of worship: where wise (priests) perform the sacrifice in due form, there alone no failure takes place. That (other definition) is not the characteristic of the place of worship. (Without final iti.) III KANDA, I ADHYAYA, 1 BRAHMANA, 7. 3 one), after enclosing (and consecrating) it with a sacrificial formula, there is a place of worship.” 5. ‘It is, however, the officiating priests that constitute the place (or medium) of worship: wheresoever wise and learned Brahmans, versed in sacred lore, perform the sacrifice, there no failure takes place: that (place of worship) we consider the nearest (to the gods)’ 6. On this (ground) they erect either a hall or a shed, with the top-beams running from west to east*; for the east is the quarter of the gods, and from the east westwards the gods approach men: that is why one offers to them while standing with his face towards the east. 7. For this reason one must not sleep with his 1 That is to say, one who employs such skilled Brahmans for his officiating priests (ritvig) may use sacrificial ground of any description. Katy. VII, 1, 18. 2 Prakina-vamsa (prig-vamsa, K.). The ‘vamsas’ are the horizontal beams supported by the four corner-posts. In the first place two cross-beams are fastened on the corner-posts, to serve as the lintels of the eastern and western doors. Across them tie-beams are then laid, running from west to east, on which mats are spread by way of a roof or ceiling. The term ‘prafina-vamsa’ refers to these upper beams (upari-vamsa), and especially to the central beam (prish¢ha-vamsa or madhyavala) the ends of which rest on the middle of the lintels of the eastern and western doors; cf. Séyana on Taitt. S. I, 2, 1 (vol. i, pp. 279, 286); Katy. VII, 1,20 scholl. Inside the Pra#ina-vamsa there is the Ahavantya fire immediately facing the east door; the Garhapatya fire facing the west door; between the two the altar; and south of the latter the Dakshindgni. The shed (vimita) is to be erected on the back (west) part of the sacrificial ground, after the roots have been dug up. It is described as a square structure of ten (or twelve) cubits, somewhat higher in front than at the back ; with doors on each side (except, optionally, on the north). The sAld, or hall, is to measure twenty cubits by ten, Kaéty. VII, 1, 19-24 comm. B 2
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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