Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1’—that is, ‘with (draughts of) ghee do ye awake the guest, and offer libations unto him !’—with a (verse) containing (the verb) ‘awake’ he awakens him for the starting. y. He then lifts him (the fire) up, with (Vag. S. XII, 31), ‘Upwards may the All-gods bear thee, O Agni, by their thoughts!’—at the beginning all the gods did indeed bear him upwards by their thoughts, for that (or, he) was then their thought: in like manner does this (Sacrificer) now bear him upwards by his thoughts, for this now is his thought ; —‘be thou gracious unto us, of fair look, and rich splendour!’—as the text, so its meaning. From the south he places him (Agni) northwards vi KANDA, 8 ADHYAYA, I BRAHMANA, II. 291 on (the chariot)—the significance of this has been explained. Having put the Garhapatya into a pot, he places it on (the chariot) behind (the Ahavantya, or Ukhya Agni). Ifhe choose, he himself may mount up beside him (Agni), or he may walk by the side (of the chariot). 8. He then yokes two oxen, first the right one, then the left one: so (it is done) with the gods, otherwise in human (practice). And in whatever direction he may intend to drive, let him first drive east, for the east is Agni’s region: he (Agni) thus proceeds towards his own region. 9. [Whilst driving thither, he mutters, Vag. S. XII, 32] ‘Go forth, O Agni, brilliant thou with propitious flames!’—that is, ‘Brilliant, O Agni, go thou forth with propitious, shining flames !’— ‘Beaming with great beams injure not my people with thy body!’—that is, ‘With great shining flames do not injure my people by thyself!’ 10. Whenever the axle creaks, let him mutter that prayer (V4g. S. XII, 33); for demoniacal is that voice which is in the axle: he thereby appeases that (voice) and makes it as of the gods. 11. And, again, why he mutters that prayer ;— with whomsoever, mounted (on a chariot), the axle creaks, this is his own voice: hence when the axle creaks while Agni is mounted, this is the voice of Agni himself. It was Agni indeed whom the gods thereby praised and magnified; and in like manner does this (Sacrificer) thereby praise and magnify him: ‘Agni roared like the thundering sky,— the meaning of this has been explained}, 1 See above, VI, 7, 3, 2. U2 292 SATAPATHA-BRAHMANA, 12. If he unyokes before (reaching) his dwelling, let the fire remain on the chariot itself; but when he unyokes for (staying at) his dwelling, he stops the chariot (with the pole) to the east; and north of it he raises and sprinkles (a place) where he takes it (the fire) down. He takes it down from south to north: the meaning of this has been explained. 13. He then puts a kindling-stick thereon ; for on that occasion the gods regaled him (Agni) with food, with that kindling-stick, after he had travelled: in like manner does this (Sacrificer) now regale him, after he has travelled, with food, with that kindlingstick.
213. He then puts a kindling-stick thereon ; for on that occasion the gods regaled him (Agni) with food, with that kindling-stick, after he had travelled: in like manner does this (Sacrificer) now regale him, after he has travelled, with food, with that kindlingstick. 14. [He puts it on, with Vag. S. XII, 34; zk S. VII, 8, 4] ‘Far, far famed is this Agni of the Bharata (tribe),—the Bharata !, doubtless, is Pragapati, for he sustains (bhar) this entire (universe) ;— ‘that his great light shineth brightly, as the sun,’ —that is, ‘that, like the sun, his great light shines brightly ;’—‘ he who overthrew Paru in battles,’ —Piru, by name, was an Asura-Rakshas: him Agni overthrew (abhi-stha) in battles ;—‘ blazed up hath the divine guest, gracious unto us;’—that is, ‘being kindled, the divine guest is gracious to us,’ With a (verse) containing (the verb) ‘sth4’ (he performs), for he thereby makes him stop (sth4) for (staying at) his home. 15. Now, then, the (symbolic) correspondence,— with the first (formula) he puts on a kindling-stick, with one he lifts him up, with one he starts, with one he addresses the axle, with the fifth he puts on a 1 Mahfdhara, in accordance with Nigh. III, 18 (priest), explains ‘bharata’ as the one who brings (bhar) offerings ; and, with Sayaza, identifies the Bharata with the Sacrificer. vi KAwpDA, 8 ADHYAYA, 2 BRAHMANA, 3. 293 kindling-stick, that makes five,—of five layers consists the fire-altar, five seasons are a year, and the year is Agni: as great as Agni is, as great as is his measure, so great does this become. SEcOND BRAHMANA. 1. Now, then, as to the taking down of the ashes (to the water’). Now, the gods at that time threw out the ashes (from the pan). They said, ‘If we make this, such as it is, part of our own self, we shall become mortal carcases, not freed from sin; and if we cast it away, we shall put outside of Agni what therein is of Agni’s nature: find ye out in what manner we shall do this!’—They said, ‘Meditate ye (4it)!’ whereby, indeed, they said, ‘Seek ye a layer (or altar, Ziti). Seek ye in what manner we shall do this!’ 2. While meditating, they saw this,—‘ Let us take it down to the water; for the water is the foundation of this universe: having settled it on that wherein is the foundation of this universe, we shall reproduce from out of the water what there is of Agni’s nature in this (heap of ashes).’ They then took it down to (and threw it into) the water; and in like manner does this (Sacrificer) now take it down to the water. 3. [Vag. S. XII, 35] ‘O divine waters, receive ye these ashes, and put them in a soft and fragrant place!’—that, being consumed (matter), has run its course (is useless): regarding that he says, ‘Put it in the most fragrant place!’—' May
33. [Vag. S. XII, 35] ‘O divine waters, receive ye these ashes, and put them in a soft and fragrant place!’—that, being consumed (matter), has run its course (is useless): regarding that he says, ‘Put it in the most fragrant place!’—' May 1 The ashes removed from the ‘ ukh4’ or fire-pan are put in a bag made of leaves of some sacred tree, and are then thrown into the water in two portions. As they are floating on the water, a small portion is taken from them again with the little finger and put in the pan. 294 SATAPATHA-BRAHMANA, the wives, wedded to a good lord, bow down to him, —the wives, doubtless, are the waters, for from the waters this universe is produced; and in Agni the waters have indeed a good lord ;—‘bear it on the waters, even as a mother (bears) her son!’ —that is, ‘as a mother would bear her son on her lap, so bear ye this!’ 4. [Vag. S. XII, 36; Ak S. VIII, 43,9] ‘In the waters, O Agni, is thy seat,—that is, ‘in the waters, O Agni, is thy womb;’—‘as such thou clingest to the plants,—for he does indeed cling to (love) the plants,— being in (their) womb thou art born again,—when he is in the womb he is indeed born again.—[Vag. S. XII, 37] ‘Thou art the child of the herbs, the child of the trees, the child of all that is, O Agni, thou art the child of the waters ;’—he thus makes him (Agni) the child of this entire (universe). 5. With three (verses) he throws (the ashes into the water),—threefold is Agni: as great as Agni is, as great as is his measure, by so much he thus throws them down. First with one (prayer), and then with two; or first with two, and then with one,—but at two separate times he throws them down : he thus throws them down by means of the two-footed animals. 6. He then takes some (of the ashes) therefrom : he thereby reproduces from the waters what there is of Agni’s nature in that (heap of ashes). [He takes it] with that (nameless or little finger), for with that (finger) medicine is prepared: it is with that one he thus puts him (Agni) together. [V4g. S. XII, 38-41] ‘Having settled? in the womb, as 1 «Pra-sad’ (=pra-fp, Mahidhara) seems here really to have the vi KANDA, 8 ADHYAYA, 2 BRAHMANA, 8. 295 | ashes, in the waters, and the earth, O Agni,’ — by his ashes he is, indeed, settled in the womb, that is, both in the waters and in the earth ;—‘ having united with the mothers, thou hast again, brightly shining, seated thee ;'’—that is, ‘Having joined thy mothers, thou, the shining one, hast again seated thyself (in thy home).’—‘Having again seated thee in thy seat, the waters and the earth, O Agni, thou liest in her (the earth, or pan) most happy, as in a mother’s lap.’ —Return again with sustenance, again, O Agni, with food and life; guard us again from trouble!—With wealth return, O Agni, overflow with the all-feeding stream on every side !’—that is, ‘ With all this return thou to me!’
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.
1’—that is, ‘with (draughts of) ghee do ye awake the guest, and offer libations unto him !’—with a (verse) containing (the verb) ‘awake’ he awakens him for the starting. y. He then lifts him (the fire) up, with (Vag. S. XII, 31), ‘Upwards may the All-gods bear thee, O Agni, by their thoughts!’—at the beginning all the gods did indeed bear him upwards by their thoughts, for that (or, he) was then their thought: in like manner does this (Sacrificer) now bear him upwards by his thoughts, for this now is his thought ; —‘be thou gracious unto us, of fair look, and rich splendour!’—as the text, so its meaning. From the south he places him (Agni) northwards vi KANDA, 8 ADHYAYA, I BRAHMANA, II. 291 on (the chariot)—the significance of this has been explained. Having put the Garhapatya into a pot, he places it on (the chariot) behind (the Ahavantya, or Ukhya Agni). Ifhe choose, he himself may mount up beside him (Agni), or he may walk by the side (of the chariot). 8. He then yokes two oxen, first the right one, then the left one: so (it is done) with the gods, otherwise in human (practice). And in whatever direction he may intend to drive, let him first drive east, for the east is Agni’s region: he (Agni) thus proceeds towards his own region. 9. [Whilst driving thither, he mutters, Vag. S. XII, 32] ‘Go forth, O Agni, brilliant thou with propitious flames!’—that is, ‘Brilliant, O Agni, go thou forth with propitious, shining flames !’— ‘Beaming with great beams injure not my people with thy body!’—that is, ‘With great shining flames do not injure my people by thyself!’ 10. Whenever the axle creaks, let him mutter that prayer (V4g. S. XII, 33); for demoniacal is that voice which is in the axle: he thereby appeases that (voice) and makes it as of the gods. 11. And, again, why he mutters that prayer ;— with whomsoever, mounted (on a chariot), the axle creaks, this is his own voice: hence when the axle creaks while Agni is mounted, this is the voice of Agni himself. It was Agni indeed whom the gods thereby praised and magnified; and in like manner does this (Sacrificer) thereby praise and magnify him: ‘Agni roared like the thundering sky,— the meaning of this has been explained}, 1 See above, VI, 7, 3, 2. U2 292 SATAPATHA-BRAHMANA, 12. If he unyokes before (reaching) his dwelling, let the fire remain on the chariot itself; but when he unyokes for (staying at) his dwelling, he stops the chariot (with the pole) to the east; and north of it he raises and sprinkles (a place) where he takes it (the fire) down. He takes it down from south to north: the meaning of this has been explained. 13. He then puts a kindling-stick thereon ; for on that occasion the gods regaled him (Agni) with food, with that kindling-stick, after he had travelled: in like manner does this (Sacrificer) now regale him, after he has travelled, with food, with that kindlingstick.
213. He then puts a kindling-stick thereon ; for on that occasion the gods regaled him (Agni) with food, with that kindling-stick, after he had travelled: in like manner does this (Sacrificer) now regale him, after he has travelled, with food, with that kindlingstick. 14. [He puts it on, with Vag. S. XII, 34; zk S. VII, 8, 4] ‘Far, far famed is this Agni of the Bharata (tribe),—the Bharata !, doubtless, is Pragapati, for he sustains (bhar) this entire (universe) ;— ‘that his great light shineth brightly, as the sun,’ —that is, ‘that, like the sun, his great light shines brightly ;’—‘ he who overthrew Paru in battles,’ —Piru, by name, was an Asura-Rakshas: him Agni overthrew (abhi-stha) in battles ;—‘ blazed up hath the divine guest, gracious unto us;’—that is, ‘being kindled, the divine guest is gracious to us,’ With a (verse) containing (the verb) ‘sth4’ (he performs), for he thereby makes him stop (sth4) for (staying at) his home. 15. Now, then, the (symbolic) correspondence,— with the first (formula) he puts on a kindling-stick, with one he lifts him up, with one he starts, with one he addresses the axle, with the fifth he puts on a 1 Mahfdhara, in accordance with Nigh. III, 18 (priest), explains ‘bharata’ as the one who brings (bhar) offerings ; and, with Sayaza, identifies the Bharata with the Sacrificer. vi KAwpDA, 8 ADHYAYA, 2 BRAHMANA, 3. 293 kindling-stick, that makes five,—of five layers consists the fire-altar, five seasons are a year, and the year is Agni: as great as Agni is, as great as is his measure, so great does this become. SEcOND BRAHMANA. 1. Now, then, as to the taking down of the ashes (to the water’). Now, the gods at that time threw out the ashes (from the pan). They said, ‘If we make this, such as it is, part of our own self, we shall become mortal carcases, not freed from sin; and if we cast it away, we shall put outside of Agni what therein is of Agni’s nature: find ye out in what manner we shall do this!’—They said, ‘Meditate ye (4it)!’ whereby, indeed, they said, ‘Seek ye a layer (or altar, Ziti). Seek ye in what manner we shall do this!’ 2. While meditating, they saw this,—‘ Let us take it down to the water; for the water is the foundation of this universe: having settled it on that wherein is the foundation of this universe, we shall reproduce from out of the water what there is of Agni’s nature in this (heap of ashes).’ They then took it down to (and threw it into) the water; and in like manner does this (Sacrificer) now take it down to the water. 3. [Vag. S. XII, 35] ‘O divine waters, receive ye these ashes, and put them in a soft and fragrant place!’—that, being consumed (matter), has run its course (is useless): regarding that he says, ‘Put it in the most fragrant place!’—' May
33. [Vag. S. XII, 35] ‘O divine waters, receive ye these ashes, and put them in a soft and fragrant place!’—that, being consumed (matter), has run its course (is useless): regarding that he says, ‘Put it in the most fragrant place!’—' May 1 The ashes removed from the ‘ ukh4’ or fire-pan are put in a bag made of leaves of some sacred tree, and are then thrown into the water in two portions. As they are floating on the water, a small portion is taken from them again with the little finger and put in the pan. 294 SATAPATHA-BRAHMANA, the wives, wedded to a good lord, bow down to him, —the wives, doubtless, are the waters, for from the waters this universe is produced; and in Agni the waters have indeed a good lord ;—‘bear it on the waters, even as a mother (bears) her son!’ —that is, ‘as a mother would bear her son on her lap, so bear ye this!’ 4. [Vag. S. XII, 36; Ak S. VIII, 43,9] ‘In the waters, O Agni, is thy seat,—that is, ‘in the waters, O Agni, is thy womb;’—‘as such thou clingest to the plants,—for he does indeed cling to (love) the plants,— being in (their) womb thou art born again,—when he is in the womb he is indeed born again.—[Vag. S. XII, 37] ‘Thou art the child of the herbs, the child of the trees, the child of all that is, O Agni, thou art the child of the waters ;’—he thus makes him (Agni) the child of this entire (universe). 5. With three (verses) he throws (the ashes into the water),—threefold is Agni: as great as Agni is, as great as is his measure, by so much he thus throws them down. First with one (prayer), and then with two; or first with two, and then with one,—but at two separate times he throws them down : he thus throws them down by means of the two-footed animals. 6. He then takes some (of the ashes) therefrom : he thereby reproduces from the waters what there is of Agni’s nature in that (heap of ashes). [He takes it] with that (nameless or little finger), for with that (finger) medicine is prepared: it is with that one he thus puts him (Agni) together. [V4g. S. XII, 38-41] ‘Having settled? in the womb, as 1 «Pra-sad’ (=pra-fp, Mahidhara) seems here really to have the vi KANDA, 8 ADHYAYA, 2 BRAHMANA, 8. 295 | ashes, in the waters, and the earth, O Agni,’ — by his ashes he is, indeed, settled in the womb, that is, both in the waters and in the earth ;—‘ having united with the mothers, thou hast again, brightly shining, seated thee ;'’—that is, ‘Having joined thy mothers, thou, the shining one, hast again seated thyself (in thy home).’—‘Having again seated thee in thy seat, the waters and the earth, O Agni, thou liest in her (the earth, or pan) most happy, as in a mother’s lap.’ —Return again with sustenance, again, O Agni, with food and life; guard us again from trouble!—With wealth return, O Agni, overflow with the all-feeding stream on every side !’—that is, ‘ With all this return thou to me!’
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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