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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1. 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. 326 .SATAPATHA-BRAHMAJVA. (cows), and so it is of the sacrifice : let him, therefore, repeat^ it, (as it were) saying, 'Good, excellent!' and, verily, whosoever, knowing this, repeats it, (as it were) saying, ' Good, excellent ! ' with him those (cows) multiply, and the sacrifice will incline to him. 15. Now, Agni coveted her: 'May I pair with her,' he thought. He united with her, and his seed became that milk of hers : hence, while the cow is raw, that milk in her is cooked (warm); for it is Agni's seed ; and therefore also, whether it be in a black or in a red (cow), it is ever white, and shining like fire, it being Agni's seed. Hence it is warm when first milked ; for it is Agni's seed. 16. They (the men) said, ' Come, let us offer this up!' — 'To whom of us shall they first offer this?' (said those gods). — ' To me ! ' said Agni. — ' To me !' said that blower (Vayu). — 'To me!' said Surya. They did not come to an agreement ; and not being agreed, they said, ' Let us go to our father Pra^apati ; and to whichever of us he says it shall be offered first, to him they shall first offer this.' They went to their father Pra^apati, and said, ' To whom of us shall they offer this first ?' 17. He replied, 'To Agni: Agni will forthwith cause his own seed to be reproduced, and so you will be reproduced.' ' Then to thee,' he said to Surya ; * and what of the offered (milk) he then is still possessed of, that shall belong to that blower ^ Pariharet [?'let him avoid it (the term go in the sense of sacrifice), thinking that it is too holy']. Sayawa merely remarks, that both the cow and the sacrifice are here represented as extremely auspicious (utk;7sh/am pu7/yam). Perhaps we have here a play on the words up an a ma, 'a by-name,' and upanamuka, 'inclining to (him).' 'Go' (for go-sh/oma) is the designation of one of the days of the Abhiplava at the Gavamayana. II KANDA, 3 ADHYAYA, I BRAHMAA^A, 3. 327 (Vayu) !' And, accordingly, they In the same way offer this (milk) to them till this day : in the evening to Agni, and in the morning to Surya ; and what of the offered (milk) he then is still possessed of, that, indeed, belongs to that blower. 18.
2. 327 (Vayu) !' And, accordingly, they In the same way offer this (milk) to them till this day : in the evening to Agni, and in the morning to Surya ; and what of the offered (milk) he then is still possessed of, that, indeed, belongs to that blower. 18. By offering, those gods were produced in the way in which they were produced, by it they gained that victory which they did gain : Agni conquered this world, Vayu the air, and Surya the sky. And whosoever, knowing this, offers the Agni- hotra, he, indeed, is produced in the same way in which they were then produced, he gains that same victory which they then gained ; — indeed, he shares the same world with them, whosoever, knowlno^ this, offers the Agnihotra. Therefore the Agnihotra should certainly be performed. Third Adhyaya. First BRAHMAiVA. 1. The Agnihotra, doubtless, is the Sun. It is because he rose in front (agre) of that offering^ that the Agnihotra is the Sun. 2. When he offers in the evening after sunset, he does so thinking, ' I will offer, while he is here, who is this (offering) ; ' and when he offers in the morning before sunrise, he does so thinking, T will offer, while he is here, who is this (offering) :' and for this reason, they say, the Agnihotra is the Sun. 3. And when he sets, then he, as an embryo, enters that womb, the fire ; and along with him thus becoming an embryo, all these creatures become embryos ; for, being coaxed, they lie down contented 2. ^ Apparently an etymological play on the word agnihotra = agre hotrasya, cf. II, 2, 4, 2. * I/ita hi j-ere (aerate, Kawva rec.) sawz^anana//. 328 i-ATAPATHA-BRAIIMAiVA. The reason, then, why the night envelops that (sun), is that embryos also are, as it were, enveloped. 4. Now when he offers in the evening after sunset, he offers for the good of that (sun) in the embryo state, he benefits that embryo ; and since he offers for the good of that (sun) in the embryo state, there- fore embryos here live without taking food. 5. And when he offers in the morning before sun- rise, then he produces that (sun-child) and, having become a light, it rises shining. But, assuredly, it would not rise, were he not to make that offering : this is why he performs that offering. 6. Even as a snake frees itself from its skin, so does it (the sun-child) free itself from the night, from evil : and, verily, whosoever, knowing this, offers the Agnihotra, he frees himself from all evil, even as a snake frees itself from its skin ; and after his birth all these creatures are born ; for they are set free according to their inclination.
3night, from evil : and, verily, whosoever, knowing this, offers the Agnihotra, he frees himself from all evil, even as a snake frees itself from its skin ; and after his birth all these creatures are born ; for they are set free according to their inclination. 7. Then, as to his taking out the Ahavaniya (from the Garhapatya) before the setting of the sun ; — the rays, doubtless, are all those gods ; and what highest light there is, that, indeed, is either Pra^a- pati or Indra. Now all the gods approach the house of him who performs the Agnihotra : but whoseso- ever (offering) they approach before the fire has been taken out, from that the gods turn away, and he fails in it ; and after the failure of that (offering) from which the gods turn away, people say, that, whether one knows it or not, the sun went down on account of that (fire) not having been taken out. 8. And another reason why he takes out the Ahavaniya before the setting of the sun, is this. In like manner as, when one's better comes to visit II KANDA, 3 ADHYAYA, I BRAHMAi\7A, 12. 329 one, he would honour him by trimming his house, so here : for whosesoever (offering) they approach, after the fire has been taken out, his Ahavaniya (house) they enter, in his Ahavaniya they repose. 9. Now when he offers in the evening after the sun has set, he thereby offers to them after they have entered his fire-house ; and when he offers in the morning before sunrise, he offers to them before they go away. Therefore Asuri said, ' The Agni- hotra of those who offer after sunrise we regard as useless ^ : it is as if one were to take food to an empty dwelling.' 10. That which affords (the means of) subsistence is of two kinds ; namely, either rooted or rootless. On both of these, which belong to the gods, men subsist. Now cattle are rootless and plants are rooted. From the rootless cattle eatinor the rooted plants and drinking water, that juice is produced. 11. Now when he offers in the evening after sun- set, he does so thinking, ' I will offer to the gods of this life-giving juice : we subsist on this which belongs to them.' And when he afterwards takes his evening meal, he eats what remains of the offering, and whereof oblative portions (bali) have been distributed all round ^j for he who performs the Agnihotra eats only what remains of the offering. 12.
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. 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. 326 .SATAPATHA-BRAHMAJVA. (cows), and so it is of the sacrifice : let him, therefore, repeat^ it, (as it were) saying, 'Good, excellent!' and, verily, whosoever, knowing this, repeats it, (as it were) saying, ' Good, excellent ! ' with him those (cows) multiply, and the sacrifice will incline to him. 15. Now, Agni coveted her: 'May I pair with her,' he thought. He united with her, and his seed became that milk of hers : hence, while the cow is raw, that milk in her is cooked (warm); for it is Agni's seed ; and therefore also, whether it be in a black or in a red (cow), it is ever white, and shining like fire, it being Agni's seed. Hence it is warm when first milked ; for it is Agni's seed. 16. They (the men) said, ' Come, let us offer this up!' — 'To whom of us shall they first offer this?' (said those gods). — ' To me ! ' said Agni. — ' To me !' said that blower (Vayu). — 'To me!' said Surya. They did not come to an agreement ; and not being agreed, they said, ' Let us go to our father Pra^apati ; and to whichever of us he says it shall be offered first, to him they shall first offer this.' They went to their father Pra^apati, and said, ' To whom of us shall they offer this first ?' 17. He replied, 'To Agni: Agni will forthwith cause his own seed to be reproduced, and so you will be reproduced.' ' Then to thee,' he said to Surya ; * and what of the offered (milk) he then is still possessed of, that shall belong to that blower ^ Pariharet [?'let him avoid it (the term go in the sense of sacrifice), thinking that it is too holy']. Sayawa merely remarks, that both the cow and the sacrifice are here represented as extremely auspicious (utk;7sh/am pu7/yam). Perhaps we have here a play on the words up an a ma, 'a by-name,' and upanamuka, 'inclining to (him).' 'Go' (for go-sh/oma) is the designation of one of the days of the Abhiplava at the Gavamayana. II KANDA, 3 ADHYAYA, I BRAHMAA^A, 3. 327 (Vayu) !' And, accordingly, they In the same way offer this (milk) to them till this day : in the evening to Agni, and in the morning to Surya ; and what of the offered (milk) he then is still possessed of, that, indeed, belongs to that blower. 18.
2. 327 (Vayu) !' And, accordingly, they In the same way offer this (milk) to them till this day : in the evening to Agni, and in the morning to Surya ; and what of the offered (milk) he then is still possessed of, that, indeed, belongs to that blower. 18. By offering, those gods were produced in the way in which they were produced, by it they gained that victory which they did gain : Agni conquered this world, Vayu the air, and Surya the sky. And whosoever, knowing this, offers the Agni- hotra, he, indeed, is produced in the same way in which they were then produced, he gains that same victory which they then gained ; — indeed, he shares the same world with them, whosoever, knowlno^ this, offers the Agnihotra. Therefore the Agnihotra should certainly be performed. Third Adhyaya. First BRAHMAiVA. 1. The Agnihotra, doubtless, is the Sun. It is because he rose in front (agre) of that offering^ that the Agnihotra is the Sun. 2. When he offers in the evening after sunset, he does so thinking, ' I will offer, while he is here, who is this (offering) ; ' and when he offers in the morning before sunrise, he does so thinking, T will offer, while he is here, who is this (offering) :' and for this reason, they say, the Agnihotra is the Sun. 3. And when he sets, then he, as an embryo, enters that womb, the fire ; and along with him thus becoming an embryo, all these creatures become embryos ; for, being coaxed, they lie down contented 2. ^ Apparently an etymological play on the word agnihotra = agre hotrasya, cf. II, 2, 4, 2. * I/ita hi j-ere (aerate, Kawva rec.) sawz^anana//. 328 i-ATAPATHA-BRAIIMAiVA. The reason, then, why the night envelops that (sun), is that embryos also are, as it were, enveloped. 4. Now when he offers in the evening after sunset, he offers for the good of that (sun) in the embryo state, he benefits that embryo ; and since he offers for the good of that (sun) in the embryo state, there- fore embryos here live without taking food. 5. And when he offers in the morning before sun- rise, then he produces that (sun-child) and, having become a light, it rises shining. But, assuredly, it would not rise, were he not to make that offering : this is why he performs that offering. 6. Even as a snake frees itself from its skin, so does it (the sun-child) free itself from the night, from evil : and, verily, whosoever, knowing this, offers the Agnihotra, he frees himself from all evil, even as a snake frees itself from its skin ; and after his birth all these creatures are born ; for they are set free according to their inclination.
3night, from evil : and, verily, whosoever, knowing this, offers the Agnihotra, he frees himself from all evil, even as a snake frees itself from its skin ; and after his birth all these creatures are born ; for they are set free according to their inclination. 7. Then, as to his taking out the Ahavaniya (from the Garhapatya) before the setting of the sun ; — the rays, doubtless, are all those gods ; and what highest light there is, that, indeed, is either Pra^a- pati or Indra. Now all the gods approach the house of him who performs the Agnihotra : but whoseso- ever (offering) they approach before the fire has been taken out, from that the gods turn away, and he fails in it ; and after the failure of that (offering) from which the gods turn away, people say, that, whether one knows it or not, the sun went down on account of that (fire) not having been taken out. 8. And another reason why he takes out the Ahavaniya before the setting of the sun, is this. In like manner as, when one's better comes to visit II KANDA, 3 ADHYAYA, I BRAHMAi\7A, 12. 329 one, he would honour him by trimming his house, so here : for whosesoever (offering) they approach, after the fire has been taken out, his Ahavaniya (house) they enter, in his Ahavaniya they repose. 9. Now when he offers in the evening after the sun has set, he thereby offers to them after they have entered his fire-house ; and when he offers in the morning before sunrise, he offers to them before they go away. Therefore Asuri said, ' The Agni- hotra of those who offer after sunrise we regard as useless ^ : it is as if one were to take food to an empty dwelling.' 10. That which affords (the means of) subsistence is of two kinds ; namely, either rooted or rootless. On both of these, which belong to the gods, men subsist. Now cattle are rootless and plants are rooted. From the rootless cattle eatinor the rooted plants and drinking water, that juice is produced. 11. Now when he offers in the evening after sun- set, he does so thinking, ' I will offer to the gods of this life-giving juice : we subsist on this which belongs to them.' And when he afterwards takes his evening meal, he eats what remains of the offering, and whereof oblative portions (bali) have been distributed all round ^j for he who performs the Agnihotra eats only what remains of the offering. 12.
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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