Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1S. XI, 46), ‘Let the racer start forth neighing lustily,—that is, ‘Let the racer start forth neighing repeatedly ;'—‘the running ass, crying aloud!’ He thus mentions the ass in the formula of the horse, and thereby imbues the ass with sorrow’ ;—‘ bearing Agni Purishya, may he 1 Literally, Agni’s bearer of what is suitable for the cattle, or perhaps, be thou, for Agni, the bearer of (himself) favourable to cattle ;—‘ pasavya’ being here as elsewhere used (see p. 201, note) to explain ‘purfsha,’ that which fills, the mould or soil used as mortar for the layers of bricks, in building up the fire-altar. 4 On account of his being compared with the horse, Say. The author probably alludes to the dejected, spiritless look of the ass, as (41) Q 226 SATAPATHA-BRAHMANA. not perish before lis full measure of time!’— that is, ‘bearing Agni favourable to cattle, may he (the horse) not perish before (the completion of) this sacred work.’ Hethereby equips him (Agni) with the horse. 8. Then (over) the ass, with, ‘The male carrying Agni, the male,—for Agni is a male, and the heass is a male: that male carries the male ;—‘the sea-born child of the waters,—for he (Agni) is the sea-born child of the waters. He thereby equips him with the ass. 9. He then takes it off, with, ‘O Agni, come hither to the feast!’—that is, ‘in order to rejoice.’ By means of the brahman, the yagus (formula), he thus removes him (Agni) from the Sddra caste. 10. Then (he holds it over) the he-goat, with (Vag. S. XI, 47), ‘The law—the truth, the law—the truth!’—the (divine) law doubtless is this Agni; and the truth is yonder sun; or, rather, the law is yonder (sun), and the truth is this (Agni) ; but, indeed, this Agni is both the-one and the other: hence he says, ‘the Jaw—the truth, the law—the truth. He thereby equips him with the he-goat. 11, With three (beasts) he equips (Agni),—threefold is Agni: .as great as Agni is, as great as is his measure, with so much he thus equips him. With three (verses) he previously addresses (the beasts),— that makes six: the significance of this (number) has been explained. 12. They then make the beasts return (to the Ahavantya): the he-goat goes first of them, then the ass, then the horse. Now, in going away from this compared with that of the horse. The word ‘suk’ might, however, perhaps also be taken in the sense of ‘ fervour, fire.’ VI KANDA, 4 ADHYAYA, 4 BRAHMANA, 16. 227 (Ahavantya?), the horse goes first, then the ass, then the he-goat,—for the horse corresponds to the Kshatra (nobility), the ass to the Vaisya and Sfidra, the he-goat to the Brahmaza.
2227 (Ahavantya?), the horse goes first, then the ass, then the he-goat,—for the horse corresponds to the Kshatra (nobility), the ass to the Vaisya and Sfidra, the he-goat to the Brahmaza. 13. And inasmuch as, in going from here, the horse goes first, therefore the Kshatriya, going first, is followed by the three other castes; and inasmuch as, in returning from there, the he-goat goes first, therefore the Brahmaaa, going first, is followed by the three other castes. And inasmuch as the ass does not go first, either in going from here, or in coming back from there, therefore the Brahmaza and Kshatriya never go behind the Vaisya and Sddra: hence they walk thus in order to avoid a confusion between good and bad. And, moreover, he thus encloses those two castes (the Vaisya and Sddra) on both sides by the priesthood and the nobility, and makes them submissive. 14. He then looks at the sham-man, with, ‘Agni Purishya we bear, Angiras-like;’—that is, ‘Agni, favourable to cattle, we bear, like Agni.’ He thereby equips him with the sham-man. 15. He (the Adhvaryu) arrives (near the fire) while holding (the lump of clay) over the he-goat; for the he-goat is sacred to Agni: he thus equips him (Agni) with his own self, with his own godhead. And, moreover, the he-goat is the Brahman (priesthood): with the Brahman he thus equips him. 16. He then takes it down, with, ‘O plants, welcome ye with joy this propitious Agni coming hitherwards!’ for the plants are afraid lest he (Agni) should injure them: it is for them that he 1 See VI, 3, 2, 6 seq. Q2 228 SATAPATHA-BRAHMANA. now appeases him, saying, ‘Welcome ye him with joy, propitious he comes to you; he will not injure you !’—' Removing all infirmities, afflictions ; settling down, drive off from us evil intention!’ that is, ‘removing all infirmities and afflictions, settling down, drive off from us all evil!’ 17. [Vag. S. XI, 48] ‘O plants, receive him joyfully, ye blossoming, full-berried ones!’ for that is their perfect form when they are blossoming and full-berried: thus, ‘Being perfect, receive ye him joyfully !’—‘this timely child of yours hath settled down in his old seat;’ that is, ‘this seasonable child of yours has settled down in his eternal seat.’ 18, With two (verses) he takes it down,—twofooted is the Sacrificer, and the Sacrificer is Agni: as great as Agni is, as great as is his measure, with so much he thus takes it down. He takes it down from the right (south) to the left (north) side: the significance of this has been explained. Raised and sprinkled is (the place) where he takes it down, for on a (mound), raised and sprinkled, the (sacrificial) fire is laid down. Gravel is strewed thereon: the significance of this (will be explained) hereafter 1.
3Raised and sprinkled is (the place) where he takes it down, for on a (mound), raised and sprinkled, the (sacrificial) fire is laid down. Gravel is strewed thereon: the significance of this (will be explained) hereafter 1. 19. It is enclosed on all sides?; for at that time the gods were afraid, thinking, ‘We hope the Rakshas, the fiends, will not smite here this (Agni) of ours!’ They enclosed him with this stronghold; and in like manner does this one now enclose him with this stronghold. And, again, this is a womb; 1 See VII, 1, 1, 9. * The lump of clay is deposited on a raised mound (or perhaps rather on a cut-out piece of ground, uddhata), in an enclosed shed, (with a door on the east side) north of the Ahavantya. VI KANDA, 5 ADHYAYA, I BRAHMANA, I. 229 and this (clay) is seed; and in secret, as it were, the seed is infused into the womb: it is thus made of the form of the womb ; and hence it is only in secret that one would have intercourse even with his own wife. 20. He then unties it (the lump of clay): whatever part of his (body) pains him (Agni) when tied up, that pain he now puts outside of him; and, moreover, he causes him to be born from that womb (the antelope skin). 21. [He unties it, with Vag. S. XI, 49; AzkS. ITI, 15, 1]‘ Blazing forth with wide glare,—that is, ‘Shining brightly with wide glare ;’—‘chase away the terrors of the hating demons!’—that is, ‘chase away all evils!’—‘ May I be in the protection of the great, the good protector, in the guidance of Agni, ready to our call!’ thereby he invokes a blessing. 22. He then cuts off some goat's hair, and lets loose the animals towards the north-east; for this, the north-east, is the region of both gods and men: he thus bestows cattle on that region, and hence both gods and men subsist on cattle. THE MAKING OF THE FIRE-PAN (UKHA). FirtH ApuyAya. First BRAHMANA. 1. That water (used for working the clay) has been boiled by means of resin of the paldsa tree (butea frondosa), just for the sake of firmness. And as to why (it is done) by paldsa resin ;—the palasa tree doubtless is Soma’, and Soma is the moon, and that (moon) indeed is one of Agni’s ? See part i, p. 183. 230 SATAPATHA-BRAHMANA. forms: it is for the obtainment of that form of Agni (that paldsa resin is used). 2. He pours it on (the clay), with (Vag. S. XI, 50-52; Azk S. X, 9, 1-3), ‘Refreshing ye are, OQ waters!!’ To whatever deity a Azk-verse, and to whatever deity a Yagus formula applies, that Azk-verse is that very deity, and that Yagus formula is that very deity: hence this triplet (XI, 50-52) is these waters, and they are those very waters which appeared as one form?: that form he now makes it.
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.
1S. XI, 46), ‘Let the racer start forth neighing lustily,—that is, ‘Let the racer start forth neighing repeatedly ;'—‘the running ass, crying aloud!’ He thus mentions the ass in the formula of the horse, and thereby imbues the ass with sorrow’ ;—‘ bearing Agni Purishya, may he 1 Literally, Agni’s bearer of what is suitable for the cattle, or perhaps, be thou, for Agni, the bearer of (himself) favourable to cattle ;—‘ pasavya’ being here as elsewhere used (see p. 201, note) to explain ‘purfsha,’ that which fills, the mould or soil used as mortar for the layers of bricks, in building up the fire-altar. 4 On account of his being compared with the horse, Say. The author probably alludes to the dejected, spiritless look of the ass, as (41) Q 226 SATAPATHA-BRAHMANA. not perish before lis full measure of time!’— that is, ‘bearing Agni favourable to cattle, may he (the horse) not perish before (the completion of) this sacred work.’ Hethereby equips him (Agni) with the horse. 8. Then (over) the ass, with, ‘The male carrying Agni, the male,—for Agni is a male, and the heass is a male: that male carries the male ;—‘the sea-born child of the waters,—for he (Agni) is the sea-born child of the waters. He thereby equips him with the ass. 9. He then takes it off, with, ‘O Agni, come hither to the feast!’—that is, ‘in order to rejoice.’ By means of the brahman, the yagus (formula), he thus removes him (Agni) from the Sddra caste. 10. Then (he holds it over) the he-goat, with (Vag. S. XI, 47), ‘The law—the truth, the law—the truth!’—the (divine) law doubtless is this Agni; and the truth is yonder sun; or, rather, the law is yonder (sun), and the truth is this (Agni) ; but, indeed, this Agni is both the-one and the other: hence he says, ‘the Jaw—the truth, the law—the truth. He thereby equips him with the he-goat. 11, With three (beasts) he equips (Agni),—threefold is Agni: .as great as Agni is, as great as is his measure, with so much he thus equips him. With three (verses) he previously addresses (the beasts),— that makes six: the significance of this (number) has been explained. 12. They then make the beasts return (to the Ahavantya): the he-goat goes first of them, then the ass, then the horse. Now, in going away from this compared with that of the horse. The word ‘suk’ might, however, perhaps also be taken in the sense of ‘ fervour, fire.’ VI KANDA, 4 ADHYAYA, 4 BRAHMANA, 16. 227 (Ahavantya?), the horse goes first, then the ass, then the he-goat,—for the horse corresponds to the Kshatra (nobility), the ass to the Vaisya and Sfidra, the he-goat to the Brahmaza.
2227 (Ahavantya?), the horse goes first, then the ass, then the he-goat,—for the horse corresponds to the Kshatra (nobility), the ass to the Vaisya and Sfidra, the he-goat to the Brahmaza. 13. And inasmuch as, in going from here, the horse goes first, therefore the Kshatriya, going first, is followed by the three other castes; and inasmuch as, in returning from there, the he-goat goes first, therefore the Brahmaaa, going first, is followed by the three other castes. And inasmuch as the ass does not go first, either in going from here, or in coming back from there, therefore the Brahmaza and Kshatriya never go behind the Vaisya and Sddra: hence they walk thus in order to avoid a confusion between good and bad. And, moreover, he thus encloses those two castes (the Vaisya and Sddra) on both sides by the priesthood and the nobility, and makes them submissive. 14. He then looks at the sham-man, with, ‘Agni Purishya we bear, Angiras-like;’—that is, ‘Agni, favourable to cattle, we bear, like Agni.’ He thereby equips him with the sham-man. 15. He (the Adhvaryu) arrives (near the fire) while holding (the lump of clay) over the he-goat; for the he-goat is sacred to Agni: he thus equips him (Agni) with his own self, with his own godhead. And, moreover, the he-goat is the Brahman (priesthood): with the Brahman he thus equips him. 16. He then takes it down, with, ‘O plants, welcome ye with joy this propitious Agni coming hitherwards!’ for the plants are afraid lest he (Agni) should injure them: it is for them that he 1 See VI, 3, 2, 6 seq. Q2 228 SATAPATHA-BRAHMANA. now appeases him, saying, ‘Welcome ye him with joy, propitious he comes to you; he will not injure you !’—' Removing all infirmities, afflictions ; settling down, drive off from us evil intention!’ that is, ‘removing all infirmities and afflictions, settling down, drive off from us all evil!’ 17. [Vag. S. XI, 48] ‘O plants, receive him joyfully, ye blossoming, full-berried ones!’ for that is their perfect form when they are blossoming and full-berried: thus, ‘Being perfect, receive ye him joyfully !’—‘this timely child of yours hath settled down in his old seat;’ that is, ‘this seasonable child of yours has settled down in his eternal seat.’ 18, With two (verses) he takes it down,—twofooted is the Sacrificer, and the Sacrificer is Agni: as great as Agni is, as great as is his measure, with so much he thus takes it down. He takes it down from the right (south) to the left (north) side: the significance of this has been explained. Raised and sprinkled is (the place) where he takes it down, for on a (mound), raised and sprinkled, the (sacrificial) fire is laid down. Gravel is strewed thereon: the significance of this (will be explained) hereafter 1.
3Raised and sprinkled is (the place) where he takes it down, for on a (mound), raised and sprinkled, the (sacrificial) fire is laid down. Gravel is strewed thereon: the significance of this (will be explained) hereafter 1. 19. It is enclosed on all sides?; for at that time the gods were afraid, thinking, ‘We hope the Rakshas, the fiends, will not smite here this (Agni) of ours!’ They enclosed him with this stronghold; and in like manner does this one now enclose him with this stronghold. And, again, this is a womb; 1 See VII, 1, 1, 9. * The lump of clay is deposited on a raised mound (or perhaps rather on a cut-out piece of ground, uddhata), in an enclosed shed, (with a door on the east side) north of the Ahavantya. VI KANDA, 5 ADHYAYA, I BRAHMANA, I. 229 and this (clay) is seed; and in secret, as it were, the seed is infused into the womb: it is thus made of the form of the womb ; and hence it is only in secret that one would have intercourse even with his own wife. 20. He then unties it (the lump of clay): whatever part of his (body) pains him (Agni) when tied up, that pain he now puts outside of him; and, moreover, he causes him to be born from that womb (the antelope skin). 21. [He unties it, with Vag. S. XI, 49; AzkS. ITI, 15, 1]‘ Blazing forth with wide glare,—that is, ‘Shining brightly with wide glare ;’—‘chase away the terrors of the hating demons!’—that is, ‘chase away all evils!’—‘ May I be in the protection of the great, the good protector, in the guidance of Agni, ready to our call!’ thereby he invokes a blessing. 22. He then cuts off some goat's hair, and lets loose the animals towards the north-east; for this, the north-east, is the region of both gods and men: he thus bestows cattle on that region, and hence both gods and men subsist on cattle. THE MAKING OF THE FIRE-PAN (UKHA). FirtH ApuyAya. First BRAHMANA. 1. That water (used for working the clay) has been boiled by means of resin of the paldsa tree (butea frondosa), just for the sake of firmness. And as to why (it is done) by paldsa resin ;—the palasa tree doubtless is Soma’, and Soma is the moon, and that (moon) indeed is one of Agni’s ? See part i, p. 183. 230 SATAPATHA-BRAHMANA. forms: it is for the obtainment of that form of Agni (that paldsa resin is used). 2. He pours it on (the clay), with (Vag. S. XI, 50-52; Azk S. X, 9, 1-3), ‘Refreshing ye are, OQ waters!!’ To whatever deity a Azk-verse, and to whatever deity a Yagus formula applies, that Azk-verse is that very deity, and that Yagus formula is that very deity: hence this triplet (XI, 50-52) is these waters, and they are those very waters which appeared as one form?: that form he now makes it.
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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