Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
17. With four (verses) he takes (some of the ashes) ;—he thereby supplies him (Agni) with fourfooted animals; and animals being food, it is with food he thus supplies him. With three (verses) he takes (the ashes) down (to the water),—that makes seven, for of seven layers consists the fire-altar’, seven 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. 8. Having taken some of the ashes, and returned, he throws it into the fire-pan, and stands by (the fire) worshipping it; for when he throws Agni into the water he does what is improper; he now makes amends to him so that he may not injure him. With two (verses) relating to Agni (he worships),— for it is to Agni that he makes amends,—and with such meaning of ‘abhiprasad’ or ‘anuprasad,’ as the accusative can scarcely be taken along with ‘ fsada/.’ 1 See p. 249, note 3. 296 SATAPATHA-BRAHMANA., as contain (the verb) ‘ budh’ (to attend to, awake), in order that Agni may attend to this speech of his. g. (Vag. S. XII, 42-3; Azk S. I, 147, 2; II, 6, 4] ‘Attend thou to this word of mine, O youngest!’ —that is, ‘attend to this word of mine, O youngest !’—‘put forth most plentifully, O faithful one!’—that is, ‘put forth most abundantly, O faithful one!’—‘this one revileth thee, and that one singeth thy praises,—that is, ‘one (man) reviles thee, and another sings thy praises ;’"—‘reverently I revere thy body, O Agni!’—that is, ‘I, thy reverer, revere thy body, O Agni!’—‘Be thou a munificent patron of offerings, O lord of wealth, the bestower of wealth, keep off from us the haters!’ this he says in order that he may keep off haters from him. With two (verses) he worships the fire, a Gayatrt and a Trish¢ubh verse: the significance of this has been explained. 10. These make. nine (verses),—there are nine regions!, and Agni is the regions; nine vital airs, and Agni is the vital airs: as great as Agni is, as great as is his measure, so great does this become. 11. He then performs two expiations ; for itis for (the obtainment of) all his desires that he sets up that (fire) ;—thus whatever part of his desires is here cut off when the fire is thrown into the water, that he thereby joins together and restores. He performs both expiations which (are performed) when the fyre has gone out?; the significance of this has been explained. 1 Viz. the four cardinal points, and the four intermediate points, of the compass, and the upper region. To these paragraph 12 adds, as a tenth, the lower region. * VI, 6, 4, 10 seq. vi KAwpaA, 8 ADHYAYA, 2 BRAHMANA, 12. 297 12. This makes ten (performances),—the Virdg consists of ten syllables, and Agni is the Virag?; there are ten regions, and Agni is the regions; ten vital airs, and Agni is the vital airs: as great as Agni is, as great as is his measure, so great does this become. * That is, the wide-shining, or wide-ruling one. 298 SATAPATHA-BRAHMANA. SEVENTH KANDA. THE GARHAPATYA HEARTH.
2* That is, the wide-shining, or wide-ruling one. 298 SATAPATHA-BRAHMANA. SEVENTH KANDA. THE GARHAPATYA HEARTH. First ApuyAya. First BRAHMANA. 1. Being about to build the Garhapatya (fire-place), he sweeps (its site) with a Paldsa (butea frondosa) branch. For when he builds the G4rhapatya! he settles on that place; and whatsoever builders of fire-altars (there have been), they are indeed settled on this earth ; and when he sweeps (that place) he thereby sweeps away those settled (there before him), thinking, ‘ Lest I should settle on those already settled (here).’ 2. [He sweeps, with Vag. S. XII, 45] ‘Off with you! away with you! crawl away from here? !’— that is, ‘Go off, go away, and crawl away from here!’ he says this to those that crawl on their belly ;—‘Ye that are here of old and of late!’ that is, ‘ both ye who were here of yore, and ye of the present day.’ 3. ‘Yama hath given the settlement on earth (to this Sacrificer) ;"—for Yama indeed rules over the settling on this earth, and it is he who grants to this (Sacrificer) a settlement on this earth. ' That is, ‘the householder’s fire,’ which represents the Sacrificer’s domestic hearth. * This first pada is taken from Azk S. X, 14, 9. The four padas of the verse are muttered by the Adhvaryu while sweeping the four sides of the site respectively, beginning in the east and ending in the north. On this place when swept the circular site of the Garhapatya is then marked off by saline soil being scattered over it (cf. Taitt. S. V, 2, 3, 2-3). VII KANDA, I ADHYAYA, I BRAHMANA, 7. 299 4. ‘The Fathers have prepared this place for him!’ for Yama is the Kshatra (nobility, or ruling power), and the Fathers (deceased ancestors) are the clansmen; and to whomsoever the chief (kshatriya), with the approval of the clan, grants a settlement, that (settlement) is properly given: and in like manner does Yama, the ruling power, with the consent of the Fathers, the clan, now grant to this (Sacrificer) a settlement on this earth. 5. With a palasa branch he sweeps; for the Palasa tree is the Brahman’: it is by the Brahman he thus sweeps away those already settled ;—with a prayer (he does so), for the prayer is the Brahman: it is by the Brahman he thus sweeps away those already settled. He throws it (the branch) out towards the north *. 6. He then scatters saline soil (over the hearthsite); for the G4rhapatya is this world, and salt means cattle: he thus bestows cattle on this world,— hence those cattle here in this world.
3He throws it (the branch) out towards the north *. 6. He then scatters saline soil (over the hearthsite); for the G4rhapatya is this world, and salt means cattle: he thus bestows cattle on this world,— hence those cattle here in this world. 7. And again why he scatters saline soil. Pragapati created creatures ; he created them with different kinds of amnions: they did not agree together. He desired, ‘May they agree together!’ He made them to be of the same (kind of) amnion: hence éven to this day, being of equal amnions, they agree together. And he who offers, offers thinking, ‘May I be (born) with the same (kind of) amnion as the gods!’ and when he scatters saline salt (in the hearth- | site) he thereby becomes of equal amnion with the gods. 1 For the identification of the Pal&sa with the Brahman (sacred writ, or the holy spirit embodied therein), see part i, p. 90, note 1. 2 ‘He throws it upwards,’ Delbriick, Synt. F. V, 79. 300 SATAPATHA-BRAHMANA. 8. [He does so, with Vag. S. XII, 46] ‘Concord thou art!’ for thereby they agreed together! ;—‘fulfilment of desire ;’ for salt is cattle, and fulfilment of desire means cattle ;—‘In me may there be the fulfilment of thy desire!’ that is, ‘May there be on me cattle for thee !’—He covers with it the whole (circular) Garhapatya; for the Garhapatya altar is the womb, and the saline soil is the amnion: he thus covers the whole womb with the amnion. 9. He then scatters sand to keep (the saline soil, or amnion) from being scorched*;—for sand is nothing else than the ashes of Agni Vaisvanara, and him, Agni VaisvAnara, he is indeed about to build up; and Agni does not scorch his own self. 10, And again why he scatters sand,—sand is nothing else than the seed of Agni Vaisvanara °, and him, Agni Vaisvanara, he is about to build up; but nothing is fashioned from out of the seedless: ‘ May he (Agni) be fashioned from out of this seed!’ so he thinks. 11. [He scatters it, with Vag. S. XII, 46] ‘Agni’s ashes thou art! Agni’s soil thou art!’ for Agni’s ashes are useless, and the sand is not useless: he thus makes it (the Garhapatya hearth) to be useful. He covers with it the whole Garhapatya; for the 1 Sayana, on Taitt. S. IV, 2, 4, takes ‘samg#4nam’ in the sense of ‘knowledge, recognition;’ explaining it from the fact that cattle by their smell recognise the places of saline soil and lick them. * Or, to keep (the fire) from burning over (or through the sand, and injuring the saline soil or amnion). For the construction, see p. 198, note 2. * This notion is apparently based on the supposed etymological connection of ‘sikat4&,’ sand, with the root ‘sié.’ VII KANDA, I ADHYAYA, I BRAHMANA, 14. 301 G4rhapatya altar is the womb, and the sand is seed: he thus fills the whole womb with seed. 12. He then encloses it with enclosing-stones ; for the enclosing-stones are the womb: he thus encloses the seed here cast in the womb; and hence the seed which is cast is enclosed in the womb.
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.
17. With four (verses) he takes (some of the ashes) ;—he thereby supplies him (Agni) with fourfooted animals; and animals being food, it is with food he thus supplies him. With three (verses) he takes (the ashes) down (to the water),—that makes seven, for of seven layers consists the fire-altar’, seven 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. 8. Having taken some of the ashes, and returned, he throws it into the fire-pan, and stands by (the fire) worshipping it; for when he throws Agni into the water he does what is improper; he now makes amends to him so that he may not injure him. With two (verses) relating to Agni (he worships),— for it is to Agni that he makes amends,—and with such meaning of ‘abhiprasad’ or ‘anuprasad,’ as the accusative can scarcely be taken along with ‘ fsada/.’ 1 See p. 249, note 3. 296 SATAPATHA-BRAHMANA., as contain (the verb) ‘ budh’ (to attend to, awake), in order that Agni may attend to this speech of his. g. (Vag. S. XII, 42-3; Azk S. I, 147, 2; II, 6, 4] ‘Attend thou to this word of mine, O youngest!’ —that is, ‘attend to this word of mine, O youngest !’—‘put forth most plentifully, O faithful one!’—that is, ‘put forth most abundantly, O faithful one!’—‘this one revileth thee, and that one singeth thy praises,—that is, ‘one (man) reviles thee, and another sings thy praises ;’"—‘reverently I revere thy body, O Agni!’—that is, ‘I, thy reverer, revere thy body, O Agni!’—‘Be thou a munificent patron of offerings, O lord of wealth, the bestower of wealth, keep off from us the haters!’ this he says in order that he may keep off haters from him. With two (verses) he worships the fire, a Gayatrt and a Trish¢ubh verse: the significance of this has been explained. 10. These make. nine (verses),—there are nine regions!, and Agni is the regions; nine vital airs, and Agni is the vital airs: as great as Agni is, as great as is his measure, so great does this become. 11. He then performs two expiations ; for itis for (the obtainment of) all his desires that he sets up that (fire) ;—thus whatever part of his desires is here cut off when the fire is thrown into the water, that he thereby joins together and restores. He performs both expiations which (are performed) when the fyre has gone out?; the significance of this has been explained. 1 Viz. the four cardinal points, and the four intermediate points, of the compass, and the upper region. To these paragraph 12 adds, as a tenth, the lower region. * VI, 6, 4, 10 seq. vi KAwpaA, 8 ADHYAYA, 2 BRAHMANA, 12. 297 12. This makes ten (performances),—the Virdg consists of ten syllables, and Agni is the Virag?; there are ten regions, and Agni is the regions; ten vital airs, and Agni is the vital airs: as great as Agni is, as great as is his measure, so great does this become. * That is, the wide-shining, or wide-ruling one. 298 SATAPATHA-BRAHMANA. SEVENTH KANDA. THE GARHAPATYA HEARTH.
2* That is, the wide-shining, or wide-ruling one. 298 SATAPATHA-BRAHMANA. SEVENTH KANDA. THE GARHAPATYA HEARTH. First ApuyAya. First BRAHMANA. 1. Being about to build the Garhapatya (fire-place), he sweeps (its site) with a Paldsa (butea frondosa) branch. For when he builds the G4rhapatya! he settles on that place; and whatsoever builders of fire-altars (there have been), they are indeed settled on this earth ; and when he sweeps (that place) he thereby sweeps away those settled (there before him), thinking, ‘ Lest I should settle on those already settled (here).’ 2. [He sweeps, with Vag. S. XII, 45] ‘Off with you! away with you! crawl away from here? !’— that is, ‘Go off, go away, and crawl away from here!’ he says this to those that crawl on their belly ;—‘Ye that are here of old and of late!’ that is, ‘ both ye who were here of yore, and ye of the present day.’ 3. ‘Yama hath given the settlement on earth (to this Sacrificer) ;"—for Yama indeed rules over the settling on this earth, and it is he who grants to this (Sacrificer) a settlement on this earth. ' That is, ‘the householder’s fire,’ which represents the Sacrificer’s domestic hearth. * This first pada is taken from Azk S. X, 14, 9. The four padas of the verse are muttered by the Adhvaryu while sweeping the four sides of the site respectively, beginning in the east and ending in the north. On this place when swept the circular site of the Garhapatya is then marked off by saline soil being scattered over it (cf. Taitt. S. V, 2, 3, 2-3). VII KANDA, I ADHYAYA, I BRAHMANA, 7. 299 4. ‘The Fathers have prepared this place for him!’ for Yama is the Kshatra (nobility, or ruling power), and the Fathers (deceased ancestors) are the clansmen; and to whomsoever the chief (kshatriya), with the approval of the clan, grants a settlement, that (settlement) is properly given: and in like manner does Yama, the ruling power, with the consent of the Fathers, the clan, now grant to this (Sacrificer) a settlement on this earth. 5. With a palasa branch he sweeps; for the Palasa tree is the Brahman’: it is by the Brahman he thus sweeps away those already settled ;—with a prayer (he does so), for the prayer is the Brahman: it is by the Brahman he thus sweeps away those already settled. He throws it (the branch) out towards the north *. 6. He then scatters saline soil (over the hearthsite); for the G4rhapatya is this world, and salt means cattle: he thus bestows cattle on this world,— hence those cattle here in this world.
3He throws it (the branch) out towards the north *. 6. He then scatters saline soil (over the hearthsite); for the G4rhapatya is this world, and salt means cattle: he thus bestows cattle on this world,— hence those cattle here in this world. 7. And again why he scatters saline soil. Pragapati created creatures ; he created them with different kinds of amnions: they did not agree together. He desired, ‘May they agree together!’ He made them to be of the same (kind of) amnion: hence éven to this day, being of equal amnions, they agree together. And he who offers, offers thinking, ‘May I be (born) with the same (kind of) amnion as the gods!’ and when he scatters saline salt (in the hearth- | site) he thereby becomes of equal amnion with the gods. 1 For the identification of the Pal&sa with the Brahman (sacred writ, or the holy spirit embodied therein), see part i, p. 90, note 1. 2 ‘He throws it upwards,’ Delbriick, Synt. F. V, 79. 300 SATAPATHA-BRAHMANA. 8. [He does so, with Vag. S. XII, 46] ‘Concord thou art!’ for thereby they agreed together! ;—‘fulfilment of desire ;’ for salt is cattle, and fulfilment of desire means cattle ;—‘In me may there be the fulfilment of thy desire!’ that is, ‘May there be on me cattle for thee !’—He covers with it the whole (circular) Garhapatya; for the Garhapatya altar is the womb, and the saline soil is the amnion: he thus covers the whole womb with the amnion. 9. He then scatters sand to keep (the saline soil, or amnion) from being scorched*;—for sand is nothing else than the ashes of Agni Vaisvanara, and him, Agni VaisvAnara, he is indeed about to build up; and Agni does not scorch his own self. 10, And again why he scatters sand,—sand is nothing else than the seed of Agni Vaisvanara °, and him, Agni Vaisvanara, he is about to build up; but nothing is fashioned from out of the seedless: ‘ May he (Agni) be fashioned from out of this seed!’ so he thinks. 11. [He scatters it, with Vag. S. XII, 46] ‘Agni’s ashes thou art! Agni’s soil thou art!’ for Agni’s ashes are useless, and the sand is not useless: he thus makes it (the Garhapatya hearth) to be useful. He covers with it the whole Garhapatya; for the 1 Sayana, on Taitt. S. IV, 2, 4, takes ‘samg#4nam’ in the sense of ‘knowledge, recognition;’ explaining it from the fact that cattle by their smell recognise the places of saline soil and lick them. * Or, to keep (the fire) from burning over (or through the sand, and injuring the saline soil or amnion). For the construction, see p. 198, note 2. * This notion is apparently based on the supposed etymological connection of ‘sikat4&,’ sand, with the root ‘sié.’ VII KANDA, I ADHYAYA, I BRAHMANA, 14. 301 G4rhapatya altar is the womb, and the sand is seed: he thus fills the whole womb with seed. 12. He then encloses it with enclosing-stones ; for the enclosing-stones are the womb: he thus encloses the seed here cast in the womb; and hence the seed which is cast is enclosed in the womb.
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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