Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1ird and last anuya^a already containing the nominative agni/^ in the same place. * See p. 317, note 4. ^ The locative case agnau, inserted in the offering-prayer of the second after-offering, is optionally made trisyllabic by being written and pronounced agna-u. « For other allusions to intercalary months in the Vedic texts, see Weber, Naxatra, II, p. 336. [12] Y 322 .SATAPATHA-BRAHMAiVA. year, the seasons, he (Agni) entered : out of the seasons he accordingly thereby produces him. In order to avoid sameness, no two (of these forms) are aHke ; but (the fault of) sameness he would undoubtedly commit, were any two of them alike. The characteristic form of the fore-offerings is (alternately), ' May they accept,' ' May it (or he) accept^;' and that of the after-offerings is, 'For the abundant obtainment of abundant gift.' 28. The priests' fee for this (sacrifice) consists of gold 2. This sacrifice belongs to Agni, and gold is Agni's seed^: this is w^hy the priests' fee consists of gold. Or it may be an ox ; for the latter is of the nature of Agni as far as its shoulder is concerned, since its shoulder (by carrying the yoke) is as if burnt by fire. Moreover, Agni is oblation-bearer to the gods, and that (ox) bears (or draws, loads) for men : this is why an ox may be given as the priests' fee. Fourth BRAHMAivA. II. THE AGNIHOTRA or MORNING AND EVENING LIBATIONS; and THE AGNY-UPASTHANA or HOMAGE TO THE FIRES. I. Pra^apati alone, indeed, existed here in the beginning. He considered, * How may I be repro- ^ See I, 5, 3, 15. ^ See also II, 2, 4, 15. In Taitt. S. I, 5, 12 (referred to Katy. XI, 2, 37) 'white gold' (ra^ataw hira«yam), i.e. silver, is expressly men- tioned as unsuitable for the dakshiwa. The reason adduced is that, when the gods claimed back the goods deposited with Agni^ he w^ept, and the tears he shed became silver ; and hence, if one were to give silver as a dakshiwa, there would be weeping in his house before a year had passed. ^ See II, I, I, 5. II KANDA, 2 ADHYAYA, 4 BRAHMAiVA, 5. 323 diiced?' He tolled and performed acts of penance. He generated Agni from his mouth; and because he generated him from his mouth, therefore Agni is a consumer of food : and, verily, he who thus knows Agni to be a consumer of food, becomes him- self a consumer of food. 2. He thus generated him first (agre) of the gods ; and therefore (he is called) Agni, for agni (they say) is the same as agri. He, being generated, went forth as the first (purva) ; for of him who goes first, they say that he goes at the head (agre).
2od. 2. He thus generated him first (agre) of the gods ; and therefore (he is called) Agni, for agni (they say) is the same as agri. He, being generated, went forth as the first (purva) ; for of him who goes first, they say that he goes at the head (agre). Such, then, is the origin and nature of that Agni. 3. Pra^apati then considered, ' In that Agni I have generated a food-eater for myself; but, indeed, there is no other food here but myself, whom, surely, he would not eat.' At that time this earth had, indeed, been rendered quite bald ; there were neither plants nor trees. This, then, weighed on his mind. 4. Thereupon Agni turned towards him with open mouth ; and he (Pra^apati) beingterrified,his owngreat- ness departed from him. Now his own greatness is his speech : that speech of his departed from him. He desired an offering in his own self, and rubbed (his hands) ; and because he rubbed (his hands), therefore both this and this (palm) are hairless. He then obtained either a butter-offering or a milk- offering ; — but, indeed, they are both milk. 5. This (offering), however, did not satisfy him, because it had hairs mixed with it. He poured it away (into the fire), saying, ' Drink, while burning (osha;;2 dhaya) !' From it plants sprang: hence their name 'plants (oshadhaya//).' He rubbed (his hands) a second time, and thereby obtained another Y 2 324 5ATAPATHA-BRAHMAJVA. offering, either a butter-offering or a milk-offering ; — but, indeed, they are both milk. 6. This (offering) then satisfied him. He hesi- tated : ' Shall I offer it up ? shall I not offer it up ?' he thought. His own greatness said to him, 'Offer it up ! ' Pra^apati was aware that it was his own (sva) greatness that had spoken (aha) to him ; and offered it up with 'Svaha!' This is why offerings are made with 'Svaha!' Thereupon that burning one (viz. the sun) rose ; and then that blowing one (viz. the wind) sprang up ; whereupon, indeed, Agni turned away. 7. And Pra^apati, having performed offering, re- produced himself, and saved himself from Agni, Death, as he was about to devour him. And, verily, whosoever, knowing this, offers the Agni- hotra, reproduces himself by offspring even as Pra^apati reproduced himself ; and saves himself from Agni, Death, when he is about to devour him. 8. And when he dies, and when they place him on the fire, then he is born (again) out of the fire, and the fire only consumes his body. Even as he is born from his father and mother, so is he born from the fire.
3Death, when he is about to devour him. 8. And when he dies, and when they place him on the fire, then he is born (again) out of the fire, and the fire only consumes his body. Even as he is born from his father and mother, so is he born from the fire. But he who offers not the Agnihotra, verily, he does not come into life at all : therefore the A^ni- hotra should by all means be offered. 9. And as to that same birth from out of doubt, — when Pra^apati doubted, he, while doubting, remained steadfast on the better (side), insomuch that he repro- duced himself and saved himself from Agni, Death, when he was about to devour him : so he also who knows that birth from out of doubt, when he doubts about anything, still remains on the better (side). 10. Having offered, he rubbed (his hands). Thence II KAiVDA, 2 ADHYAYA, 4 BRAHMAiVA, 1 4. 325 aVikaiikata^ tree sprung forth; and therefore that tree is suitable for the sacrifice, and proper for sacri- ficial vessels. Thereupon those (three) heroes among the gods were born, viz. Agni, that blower (Vayu), and Surya: and, verily, whosoever thus knows those heroes among the gods, to him a hero is born. 11. They then said, 'We come after our father Pra^apati : let us then create what shall come after us !' Having enclosed (a piece of ground), they sang praises with the gayatri stanza without the 'Hih^:' and that (with) which they enclosed was the ocean ; and this earth was the praising-ground (astava). 12. When they had sung praises, they went out towards the east, saying, 'We (will) go back thither!' The gods came upon a cow which had sprung into existence. Looking up at them, she uttered the sound ' hiii.' The gods perceived that this was the 'Hiii' of the Sam an (melodious sacrificial chant); for heretofore (their song was) without the ' Hin.' but after that it was the (real) Saman. And as this same sound 'Hiii' of the Saman was in the cow, therefore the latter affords the means of subsistence ; and so does he afford the means of subsistence whoso- ever thus knows that ' Hiii' of the Saman in the cow. 13. They said, 'Auspicious, indeed, is what we have produced here, who have produced the cow : for, truly, she is the sacrifice, and without her no sacrifice is performed ; she is also the food, for the cow, indeed, is all food.' 14. This (word 'go'), then, is a name of those ^ The sruva, or dipping-spoon, and the Agnihotra ladle, for instance, are made of this wood ; see p. 331, note 2. ^ On ' hill ' as an essential element in the recitation of Sama- chants, see I, 4, i, i seq.
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.
1ird and last anuya^a already containing the nominative agni/^ in the same place. * See p. 317, note 4. ^ The locative case agnau, inserted in the offering-prayer of the second after-offering, is optionally made trisyllabic by being written and pronounced agna-u. « For other allusions to intercalary months in the Vedic texts, see Weber, Naxatra, II, p. 336. [12] Y 322 .SATAPATHA-BRAHMAiVA. year, the seasons, he (Agni) entered : out of the seasons he accordingly thereby produces him. In order to avoid sameness, no two (of these forms) are aHke ; but (the fault of) sameness he would undoubtedly commit, were any two of them alike. The characteristic form of the fore-offerings is (alternately), ' May they accept,' ' May it (or he) accept^;' and that of the after-offerings is, 'For the abundant obtainment of abundant gift.' 28. The priests' fee for this (sacrifice) consists of gold 2. This sacrifice belongs to Agni, and gold is Agni's seed^: this is w^hy the priests' fee consists of gold. Or it may be an ox ; for the latter is of the nature of Agni as far as its shoulder is concerned, since its shoulder (by carrying the yoke) is as if burnt by fire. Moreover, Agni is oblation-bearer to the gods, and that (ox) bears (or draws, loads) for men : this is why an ox may be given as the priests' fee. Fourth BRAHMAivA. II. THE AGNIHOTRA or MORNING AND EVENING LIBATIONS; and THE AGNY-UPASTHANA or HOMAGE TO THE FIRES. I. Pra^apati alone, indeed, existed here in the beginning. He considered, * How may I be repro- ^ See I, 5, 3, 15. ^ See also II, 2, 4, 15. In Taitt. S. I, 5, 12 (referred to Katy. XI, 2, 37) 'white gold' (ra^ataw hira«yam), i.e. silver, is expressly men- tioned as unsuitable for the dakshiwa. The reason adduced is that, when the gods claimed back the goods deposited with Agni^ he w^ept, and the tears he shed became silver ; and hence, if one were to give silver as a dakshiwa, there would be weeping in his house before a year had passed. ^ See II, I, I, 5. II KANDA, 2 ADHYAYA, 4 BRAHMAiVA, 5. 323 diiced?' He tolled and performed acts of penance. He generated Agni from his mouth; and because he generated him from his mouth, therefore Agni is a consumer of food : and, verily, he who thus knows Agni to be a consumer of food, becomes him- self a consumer of food. 2. He thus generated him first (agre) of the gods ; and therefore (he is called) Agni, for agni (they say) is the same as agri. He, being generated, went forth as the first (purva) ; for of him who goes first, they say that he goes at the head (agre).
2od. 2. He thus generated him first (agre) of the gods ; and therefore (he is called) Agni, for agni (they say) is the same as agri. He, being generated, went forth as the first (purva) ; for of him who goes first, they say that he goes at the head (agre). Such, then, is the origin and nature of that Agni. 3. Pra^apati then considered, ' In that Agni I have generated a food-eater for myself; but, indeed, there is no other food here but myself, whom, surely, he would not eat.' At that time this earth had, indeed, been rendered quite bald ; there were neither plants nor trees. This, then, weighed on his mind. 4. Thereupon Agni turned towards him with open mouth ; and he (Pra^apati) beingterrified,his owngreat- ness departed from him. Now his own greatness is his speech : that speech of his departed from him. He desired an offering in his own self, and rubbed (his hands) ; and because he rubbed (his hands), therefore both this and this (palm) are hairless. He then obtained either a butter-offering or a milk- offering ; — but, indeed, they are both milk. 5. This (offering), however, did not satisfy him, because it had hairs mixed with it. He poured it away (into the fire), saying, ' Drink, while burning (osha;;2 dhaya) !' From it plants sprang: hence their name 'plants (oshadhaya//).' He rubbed (his hands) a second time, and thereby obtained another Y 2 324 5ATAPATHA-BRAHMAJVA. offering, either a butter-offering or a milk-offering ; — but, indeed, they are both milk. 6. This (offering) then satisfied him. He hesi- tated : ' Shall I offer it up ? shall I not offer it up ?' he thought. His own greatness said to him, 'Offer it up ! ' Pra^apati was aware that it was his own (sva) greatness that had spoken (aha) to him ; and offered it up with 'Svaha!' This is why offerings are made with 'Svaha!' Thereupon that burning one (viz. the sun) rose ; and then that blowing one (viz. the wind) sprang up ; whereupon, indeed, Agni turned away. 7. And Pra^apati, having performed offering, re- produced himself, and saved himself from Agni, Death, as he was about to devour him. And, verily, whosoever, knowing this, offers the Agni- hotra, reproduces himself by offspring even as Pra^apati reproduced himself ; and saves himself from Agni, Death, when he is about to devour him. 8. And when he dies, and when they place him on the fire, then he is born (again) out of the fire, and the fire only consumes his body. Even as he is born from his father and mother, so is he born from the fire.
3Death, when he is about to devour him. 8. And when he dies, and when they place him on the fire, then he is born (again) out of the fire, and the fire only consumes his body. Even as he is born from his father and mother, so is he born from the fire. But he who offers not the Agnihotra, verily, he does not come into life at all : therefore the A^ni- hotra should by all means be offered. 9. And as to that same birth from out of doubt, — when Pra^apati doubted, he, while doubting, remained steadfast on the better (side), insomuch that he repro- duced himself and saved himself from Agni, Death, when he was about to devour him : so he also who knows that birth from out of doubt, when he doubts about anything, still remains on the better (side). 10. Having offered, he rubbed (his hands). Thence II KAiVDA, 2 ADHYAYA, 4 BRAHMAiVA, 1 4. 325 aVikaiikata^ tree sprung forth; and therefore that tree is suitable for the sacrifice, and proper for sacri- ficial vessels. Thereupon those (three) heroes among the gods were born, viz. Agni, that blower (Vayu), and Surya: and, verily, whosoever thus knows those heroes among the gods, to him a hero is born. 11. They then said, 'We come after our father Pra^apati : let us then create what shall come after us !' Having enclosed (a piece of ground), they sang praises with the gayatri stanza without the 'Hih^:' and that (with) which they enclosed was the ocean ; and this earth was the praising-ground (astava). 12. When they had sung praises, they went out towards the east, saying, 'We (will) go back thither!' The gods came upon a cow which had sprung into existence. Looking up at them, she uttered the sound ' hiii.' The gods perceived that this was the 'Hiii' of the Sam an (melodious sacrificial chant); for heretofore (their song was) without the ' Hin.' but after that it was the (real) Saman. And as this same sound 'Hiii' of the Saman was in the cow, therefore the latter affords the means of subsistence ; and so does he afford the means of subsistence whoso- ever thus knows that ' Hiii' of the Saman in the cow. 13. They said, 'Auspicious, indeed, is what we have produced here, who have produced the cow : for, truly, she is the sacrifice, and without her no sacrifice is performed ; she is also the food, for the cow, indeed, is all food.' 14. This (word 'go'), then, is a name of those ^ The sruva, or dipping-spoon, and the Agnihotra ladle, for instance, are made of this wood ; see p. 331, note 2. ^ On ' hill ' as an essential element in the recitation of Sama- chants, see I, 4, i, i seq.
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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