Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Sayama connects it with ‘dhf,'—vag vai dhishaz4, si hi dhiyam karma g#avAsani (?) sambhagate, R 2 244 SATAPATHA-BRAHMANA, of old the divine women, with unclipped wings, dear to all the gods, did bake it, like Angiras, in the lap of the earth ; and with their help he now bakes it. But, surely, these are the stars,—the women (ani) are indeed the stars, for these are the lights of those righteous men (gana) who go to the celestial world : itis by means of the stars that he thus bakes it. 9. Now he digs with one (formula), he sets down (the fire-pan) with one, he kindles with one, he heats with one, he bakes (pa&) with two, whence twice in the year food is ripened (pa) ; these amount to six, —six seasons are a year, and Agni is the year: as great as Agni is, as great as is his measure, so great does this become. 10. And as often as he attends to (the fire by adding fresh fuel)! he attends to it with the prayer relating to Mitra, ‘[The protection] of Mitra, the preserver of men? ...;’ for a friend (mitra) does not injure any one, nor does any one injure his friend ; and in like manner does this one not injure that (fire-pan), nor does it (injure) him. By day he should put (fuel) on it, by day he should clear it (of the ashes). 11. He clears it (of the ashes) with a prayer relating to Savitvz,—for Savitrz is the impeller: impelled * The St. Petersburg dictionary seems to take ‘ yavat kiyak AopanyAéarati’ in the sense of ‘as much (or, as deep) as he enters (into the pan).’ But see III, 2, 2, 19, where ‘ yavat kiyakka... upasprtset’ has likewise the meaning ‘as often as he touches.’ Cf. also Katy. Sr. XVI, 4, 15, He keeps up (the fire by adding fuel), with ‘ Mitrasya...;’ 16, [He repeats the formula] as often (or long) as he keeps it up (or, adds fuel). * Vag. S. XI, 62; Azk S. III, 9, 6, ‘The gainful protection of the God Mitra, the preserver of men, is glorious and of most wonderful renown.’ VI KANDA, 5 ADHYAYA, 4 BRAHMANA, 16. 245 by Savitvz, he thus clears it—[V4g. S. XI, 63] ‘May the divine Savityz, the well-handed, well-fingered, and well-armed, clear thee by his might! ’—for Savitrz is all that. 12. He then turns it (the fire-pan) round, with, ‘Not tottering upon the earth, fill the regions, the quarters!’—that is, ‘not tottering, fill thou with sap the regions and quarters on earth!’ 13. He then takes it up, with [V4g. S. XI, 64], ‘Having risen, do thou become great, —for these worlds, having risen, are great;—‘and stand up steadfast!’ that is, ‘stand thou up firm and fixed!’ 14. Having taken it in both hands, he sets it down, with, ‘O Mitra, unto thee I consign this firepan for safety: may it not break!’ for Mitra is that wind which blows yonder: it is to him he thus consigns it for protection ; for these worlds are protected by Mitra (or by a friend), whence nothing whatever is harmed in these worlds. -
2- 15. He then pours (milk) into it,—just for strength, or to (mark) the progress of the work. And, again, why he pours (milk) into it,—that fire-pan is the head of the sacrifice, and milk is breath: he thus lays breath into the head. Moreover, the fire-pan (ukh, f.) is a female : he thus lays milk into the female, whence there is milk in the female. 16. He pours goat’s milk into it to avoid injury’; for the goat sprang from Prag4pati’s head, and Pragapati is Agni; and one does not injure one’s own self. And as to why it is goat’s (milk),—the goat eats all (kinds of) herbs: he thus pours into it (the pan) the sap of all (kinds of) herbs. 1 The construction of this, and similar previous passages, is the same as that referred to in part ii, p. 15, note 3. 246 SATAPATHA-BRAHMANA. 17. (Vag. S. XI, 65] ‘May the Vasus fill thee with the Gayatri metre, Angiras-like!—May the Rudras fill thee with the TrishZubh metre, Angiras-like !—May the Adityas fill thee with the Gagati metre, Angiras-like!—May the Allgods, dear toall men, fill thee with the Anushzubh metre, Angiras-like!’—by these deities he thus moistens it: by whatever deities he fashions it, by them he fumigates it, and by them he moistens it. For he who performs a work, knows the practice of it: hence by whatever deities he fashions it, by them he fumigates and moistens it. THE DiKSHA, or INITIATION. Sixty ApuyAya, First BRAHMAMNA. 1. Many? are the oblations, in the building of the fire-altar, as well as at any other (special ceremony) than the building of the fire-altar. For there are supernumerary rites,—supernumerary are those which are (performed) over and above another rite: of these? are the building of the altar (Agnifityé), the Ragasfya, the Vagapeya, and the Asvamedha ; and because they are over and above the other (normal) rites, therefore they are supernumerary. ? Or rather, too many, more (than are required at one of the normal Soma-sacrifices),—4dhvarikebhyo bahutarfni, S4y. * That is, as would seem from Sayama, of such ceremonies as have supernumerary, or additional, oblations to the normal ones connected with them. This discussion seems to be introduced here on account of the additional oblation (that to Vaisvanara) offered at the initiation ceremony. As an ‘additional’ or special, oblation at the Vagapeya, Sayava refers to the pap of wild rice (V, 1, 4, 12); whilst at the Ragasfya the one to Anumati (V, 2, 3, 4) is said to belong to the same category. vi KAWDA, 6 ADHYAYA, I BRAHMANA, 5. 247 2. A cake! on eleven potsherds to Agni and Vishwu,—that is the initiation (offering) of the (Soma) sacrifice;—one on twelve potsherds to Vaisvanara, and a pap to the Adityas,—these two belong to Agni.
3vi KAWDA, 6 ADHYAYA, I BRAHMANA, 5. 247 2. A cake! on eleven potsherds to Agni and Vishwu,—that is the initiation (offering) of the (Soma) sacrifice;—one on twelve potsherds to Vaisvanara, and a pap to the Adityas,—these two belong to Agni. 3. Now were he to prepare only the one for Agni and Vishau, and not the other two oblations, then only the initiation (offering) of the (Soma) sacrifice would be performed, and not those of Agni (the fire-altar); and were he to prepare only the other two oblations, and not the one to Agni and Vishzu, only the initiation (offering) of Agni would be performed, and not that of the sacrifice. 4. He prepares both that of the sacrifice, and those of Agni, for this rite is both a rite of sacrifice, and a rite of fire: first (comes) that of the sacrifice, and then that of the fire, for the rite of the fire is an accessory rite. 5. Now as regards that (cake) for Agni and Vishau, its mystic import is the same as what is (implied) in a preparatory ceremony. And the (cake) on twelve potsherds for Vaisvdnara is for 1 These and the subsequent offerings form part of the Diksh4, or initiation ceremony, for the Soma-sacrifice to be performed after the completion of the fire-altar. This initiation ceremony commences on the day of new moon, a week after the preparation of the ukh4, or fire-pan. An integral part of (the first day of) this ceremony is the kindling of a fire in the ukha—the ‘Ukhya Agni’—which ultimately serves to supply the fires for the brick altars built on the completion of the period of initiation. The Diksha is, as a rule, to be performed daily for a year, during which time the fire has to be kept up in the ukhé, and carried about by the Sacrificer for a time each day. While the cake to Agni- Vishzu here mentioned is the ordinary cake-offering prescribed for the Diksh& of the normal Soma-sacrifice (see III, 1, 3, 1), the Vaisvanara cake is peculiar to the Agnifayana. 248 SATAPATHA-BRAHMANA, the obtainment of all the fires, Vaisvanara being all the fires ;—it is one of twelve potsherds, for twelve months are a year, and Vaisvanara is the year. 6. And, again, as to why he prepares one for Vaisvanara,—it is because he is about to produce Agni as Vaisvanara (belonging, or dear to, all men): in the initiation offering he first pours him forth as seed, and whatlike the seed is that is poured into the womb, suchlike is (the child) born therefrom; and inasmuch as he now pours forth that (Agni) Vaisvanara as seed, therefore he is born hereafter as VaisvAnara. 7. And why he prepares those two (other) oblations,—Vaisvanara is the ruling power, and that Aditya pap is the people: he thus makes both the ruling power and the people. The Vaisvdnara (cake) he prepares first, and having thereby made the ruling power, he makes the people.
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.
1Sayama connects it with ‘dhf,'—vag vai dhishaz4, si hi dhiyam karma g#avAsani (?) sambhagate, R 2 244 SATAPATHA-BRAHMANA, of old the divine women, with unclipped wings, dear to all the gods, did bake it, like Angiras, in the lap of the earth ; and with their help he now bakes it. But, surely, these are the stars,—the women (ani) are indeed the stars, for these are the lights of those righteous men (gana) who go to the celestial world : itis by means of the stars that he thus bakes it. 9. Now he digs with one (formula), he sets down (the fire-pan) with one, he kindles with one, he heats with one, he bakes (pa&) with two, whence twice in the year food is ripened (pa) ; these amount to six, —six seasons are a year, and Agni is the year: as great as Agni is, as great as is his measure, so great does this become. 10. And as often as he attends to (the fire by adding fresh fuel)! he attends to it with the prayer relating to Mitra, ‘[The protection] of Mitra, the preserver of men? ...;’ for a friend (mitra) does not injure any one, nor does any one injure his friend ; and in like manner does this one not injure that (fire-pan), nor does it (injure) him. By day he should put (fuel) on it, by day he should clear it (of the ashes). 11. He clears it (of the ashes) with a prayer relating to Savitvz,—for Savitrz is the impeller: impelled * The St. Petersburg dictionary seems to take ‘ yavat kiyak AopanyAéarati’ in the sense of ‘as much (or, as deep) as he enters (into the pan).’ But see III, 2, 2, 19, where ‘ yavat kiyakka... upasprtset’ has likewise the meaning ‘as often as he touches.’ Cf. also Katy. Sr. XVI, 4, 15, He keeps up (the fire by adding fuel), with ‘ Mitrasya...;’ 16, [He repeats the formula] as often (or long) as he keeps it up (or, adds fuel). * Vag. S. XI, 62; Azk S. III, 9, 6, ‘The gainful protection of the God Mitra, the preserver of men, is glorious and of most wonderful renown.’ VI KANDA, 5 ADHYAYA, 4 BRAHMANA, 16. 245 by Savitvz, he thus clears it—[V4g. S. XI, 63] ‘May the divine Savityz, the well-handed, well-fingered, and well-armed, clear thee by his might! ’—for Savitrz is all that. 12. He then turns it (the fire-pan) round, with, ‘Not tottering upon the earth, fill the regions, the quarters!’—that is, ‘not tottering, fill thou with sap the regions and quarters on earth!’ 13. He then takes it up, with [V4g. S. XI, 64], ‘Having risen, do thou become great, —for these worlds, having risen, are great;—‘and stand up steadfast!’ that is, ‘stand thou up firm and fixed!’ 14. Having taken it in both hands, he sets it down, with, ‘O Mitra, unto thee I consign this firepan for safety: may it not break!’ for Mitra is that wind which blows yonder: it is to him he thus consigns it for protection ; for these worlds are protected by Mitra (or by a friend), whence nothing whatever is harmed in these worlds. -
2- 15. He then pours (milk) into it,—just for strength, or to (mark) the progress of the work. And, again, why he pours (milk) into it,—that fire-pan is the head of the sacrifice, and milk is breath: he thus lays breath into the head. Moreover, the fire-pan (ukh, f.) is a female : he thus lays milk into the female, whence there is milk in the female. 16. He pours goat’s milk into it to avoid injury’; for the goat sprang from Prag4pati’s head, and Pragapati is Agni; and one does not injure one’s own self. And as to why it is goat’s (milk),—the goat eats all (kinds of) herbs: he thus pours into it (the pan) the sap of all (kinds of) herbs. 1 The construction of this, and similar previous passages, is the same as that referred to in part ii, p. 15, note 3. 246 SATAPATHA-BRAHMANA. 17. (Vag. S. XI, 65] ‘May the Vasus fill thee with the Gayatri metre, Angiras-like!—May the Rudras fill thee with the TrishZubh metre, Angiras-like !—May the Adityas fill thee with the Gagati metre, Angiras-like!—May the Allgods, dear toall men, fill thee with the Anushzubh metre, Angiras-like!’—by these deities he thus moistens it: by whatever deities he fashions it, by them he fumigates it, and by them he moistens it. For he who performs a work, knows the practice of it: hence by whatever deities he fashions it, by them he fumigates and moistens it. THE DiKSHA, or INITIATION. Sixty ApuyAya, First BRAHMAMNA. 1. Many? are the oblations, in the building of the fire-altar, as well as at any other (special ceremony) than the building of the fire-altar. For there are supernumerary rites,—supernumerary are those which are (performed) over and above another rite: of these? are the building of the altar (Agnifityé), the Ragasfya, the Vagapeya, and the Asvamedha ; and because they are over and above the other (normal) rites, therefore they are supernumerary. ? Or rather, too many, more (than are required at one of the normal Soma-sacrifices),—4dhvarikebhyo bahutarfni, S4y. * That is, as would seem from Sayama, of such ceremonies as have supernumerary, or additional, oblations to the normal ones connected with them. This discussion seems to be introduced here on account of the additional oblation (that to Vaisvanara) offered at the initiation ceremony. As an ‘additional’ or special, oblation at the Vagapeya, Sayava refers to the pap of wild rice (V, 1, 4, 12); whilst at the Ragasfya the one to Anumati (V, 2, 3, 4) is said to belong to the same category. vi KAWDA, 6 ADHYAYA, I BRAHMANA, 5. 247 2. A cake! on eleven potsherds to Agni and Vishwu,—that is the initiation (offering) of the (Soma) sacrifice;—one on twelve potsherds to Vaisvanara, and a pap to the Adityas,—these two belong to Agni.
3vi KAWDA, 6 ADHYAYA, I BRAHMANA, 5. 247 2. A cake! on eleven potsherds to Agni and Vishwu,—that is the initiation (offering) of the (Soma) sacrifice;—one on twelve potsherds to Vaisvanara, and a pap to the Adityas,—these two belong to Agni. 3. Now were he to prepare only the one for Agni and Vishau, and not the other two oblations, then only the initiation (offering) of the (Soma) sacrifice would be performed, and not those of Agni (the fire-altar); and were he to prepare only the other two oblations, and not the one to Agni and Vishzu, only the initiation (offering) of Agni would be performed, and not that of the sacrifice. 4. He prepares both that of the sacrifice, and those of Agni, for this rite is both a rite of sacrifice, and a rite of fire: first (comes) that of the sacrifice, and then that of the fire, for the rite of the fire is an accessory rite. 5. Now as regards that (cake) for Agni and Vishau, its mystic import is the same as what is (implied) in a preparatory ceremony. And the (cake) on twelve potsherds for Vaisvdnara is for 1 These and the subsequent offerings form part of the Diksh4, or initiation ceremony, for the Soma-sacrifice to be performed after the completion of the fire-altar. This initiation ceremony commences on the day of new moon, a week after the preparation of the ukh4, or fire-pan. An integral part of (the first day of) this ceremony is the kindling of a fire in the ukha—the ‘Ukhya Agni’—which ultimately serves to supply the fires for the brick altars built on the completion of the period of initiation. The Diksha is, as a rule, to be performed daily for a year, during which time the fire has to be kept up in the ukhé, and carried about by the Sacrificer for a time each day. While the cake to Agni- Vishzu here mentioned is the ordinary cake-offering prescribed for the Diksh& of the normal Soma-sacrifice (see III, 1, 3, 1), the Vaisvanara cake is peculiar to the Agnifayana. 248 SATAPATHA-BRAHMANA, the obtainment of all the fires, Vaisvanara being all the fires ;—it is one of twelve potsherds, for twelve months are a year, and Vaisvanara is the year. 6. And, again, as to why he prepares one for Vaisvanara,—it is because he is about to produce Agni as Vaisvanara (belonging, or dear to, all men): in the initiation offering he first pours him forth as seed, and whatlike the seed is that is poured into the womb, suchlike is (the child) born therefrom; and inasmuch as he now pours forth that (Agni) Vaisvanara as seed, therefore he is born hereafter as VaisvAnara. 7. And why he prepares those two (other) oblations,—Vaisvanara is the ruling power, and that Aditya pap is the people: he thus makes both the ruling power and the people. The Vaisvdnara (cake) he prepares first, and having thereby made the ruling power, he makes the people.
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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