Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1of the six libations, by twice taking it out with his ring-finger. II KAiVDA, 3 ADIIYAYA, I BRAHMAJVA, 2 1. 333 of ten syllables consists the vira^ stanza, and the sacrifice is vira^ (shining): he thereby converts the sacrifice into the vira^. 19. Now what he offers up in the fire, that he offers to the gods ; and thereby the gods are (ad- mitted to the sacrifice) ^ And what he wipes off (the spoons), that he offers to the fathers and plants; and thereby the fathers and plants are (admitted). And what he eats after offering, that he offers to men ; and thereby men are (admitted). 20. Verily, the creatures that are not allowed to take part in the sacrifice are forlorn : to those crea- tures that are not forlorn he thus offers a share at the opening of the sacrifice ; and thus beasts (cattle) are made to share in it along with (men), since beasts are behind men ^. 21. On this point Yaf;1avalkya said, 'It (the Agnihotra) must not be looked upon as a (havis-) sacrifice, but as a domestic sacrifice (pakaya^;za) ; for while in any other (havis-)sacrifice he pours into the fire all that he cuts off (from the sacrificial dish and puts) into the offering spoon, — here, after offer- ing and stepping outside^, he sips water and licks out (the milk); and this indeed (is a characteristic) of the domestic offering.' This then is the animal ^ Tasmad deva/^ santi ; anvabhakta/^ (' allowed to share in the sacrifice ') has probably to be supplied here from the next paragraph. ^ Instead of this paragraph, the Ka«va text reads : ' Behind men are beasts ; behind the gods are birds, plants, trees, and whatever else exists here. Thus he makes these creatures share in the sacrifice, those that are not forlorn here.' Compare I, 5, 2, 4. * Utsr/pya is variously explained by the commentators here and on Katy. IV, 14, 27, as ' having gone out,' or ' having slowly moved forward,' or ' having risen,' or ' having poured out (the milk).' 334 .JATAPATHA-BRAHMAJVA. characteristic^ of that (Agnihotra), for the domestic offering pertains to beasts (or cattle). 2 2. Now the first of these Hbations, doubtless, is the same as that which Pra^^ipati offered in the beginning-; and as those (gods) thereupon continued (to sacrifice) 2, — namely, Agni, that blower (Vayu), and S6rya, — so this second libation is offered. 23.
2e). 2 2. Now the first of these Hbations, doubtless, is the same as that which Pra^^ipati offered in the beginning-; and as those (gods) thereupon continued (to sacrifice) 2, — namely, Agni, that blower (Vayu), and S6rya, — so this second libation is offered. 23. What first libation (ptirvahuti) is made, that is the deity of the Agnihotra*, and to that (deity) it is accordingly offered ; and what second one (uttarahuti) is made, that indeed is equivalent to the Svish/akr/t (Agni, the maker of good offer- ing) ; whence he offers it on the north part (of the fire), since that is the region of the Svish/akr/t ^. Moreover, this second libation is made in order to effect a pairing, for a couple forms a productive pair. 24. These two libations, then, form a duad : the past and the future, the born and the to-be-born, the actual'' and the hope, the to-day and the morrow, — (these are) after the manner of that duad. 25. The past is the self, for certain is that which is past, and certain also is that which is a self The future, on the other hand, is progeny; for uncertain is that which is to be, and uncertain also is progeny. 26. The born is the self, for certain is that which is born, and certain also is the self. The to-be-born, ^ TsssLvya.m rfipam, — that is to say, its relation to the paju or animal sacrifice; and hence also to the ida at the havirya^na; cf. I, 7, 4, 19. ^ See II, 2, 4, 4 seq. ^ See II, 2, 4, 18. * That is to say, it represents the chief offering at the havir- yagns., which is followed by the (oblation to Agni) Svish/akr/t. See I, 7, 2, I seq. ^ See I, 7, 3, 20. * Agatam, ' what has anived or come to pass,' 'the accomplished.' n KANDA, 3 ADHYAYA, I BRAHMAJVA, 3 1. 335 on the other hand, is progeny ; for uncertain is what is to be born, and uncertain also is progeny. 2 7. The actual is the self, for certain is what is actual, and certain also is the self. And hope is progeny, for uncertain is hope, and uncertain also is progeny. 28. The to-day is the self, for certain is what is to-day, and certain also is the self. The morrow is progeny, for uncertain is the morrow, and un- certain also is progeny. 29. Now that first libation is offered on account of the self: he offers it with a sacred text, for certain is the sacred text, and certain also is the self. And that second one is offered on account of progeny : he offers it silently, for uncertain is what (is done) silently, and uncertain also is progeny. 30. [In the evening] he offers (the first libation), with the text (Va^. S.
3, and certain also is the self. And that second one is offered on account of progeny : he offers it silently, for uncertain is what (is done) silently, and uncertain also is progeny. 30. [In the evening] he offers (the first libation), with the text (Va^. S. Ill, 9, 10), 'Agni is the light, the light is Agni, Svaha 1 ' and in the morning with, ' Surya (the sun) is the light, the light is Silrya, Svaha!' Thus offering is made with the truth; for, truly, when the sun goes down, then Agni (fire) is the light, and when the sun rises, then Surya is the light; and whatever is offered with the truth, that, indeed, goes to the gods. 31. Here now Takshan recited for Aru;^i ^, who wished to obtain holy lustre (brahmavar/^asa, in- spired nature), 'Agni is lustre, light is lustre;' — 'Siirya is lustre, light is lustre.' Holy lustre, there- fore, he obtains whosoever, knowing this, thus offers the Agnihotra. ^ The Ka«va text has, — Here now Daksha said to Aru«i, ' For one wishing to obtain brahmavar/C'asa one should offer with this text, "Agni is lustre, light is lustre;" — " Sfirya is lustre, light is lustre : " a brahmavarX'asin, then, he becomes for whomsoever they so sacrifice.' 33^ DATAPATH A-BRAHMAiVA. 32. That (other text), however, has the character- istic form of generation. In saying, * Agni is the Hght, the Hght is Agni, Svaha!' he encloses that seed, the light, on both sides with the deity; and the seed, thus enclosed on both sides, is brought forth : thus enclos- ing it on both sides he causes it to be brought forth. 2,;^. And when, in the morning, he says, ' Surya is the light, the light is Surya, Svaha!' he encloses that seed, the light, on both sides with the deity, and the seed, thus enclosed on both sides, is brought forth : thus enclosing it on both sides he causes it to be brought forth ; and this, indeed, is the charac- teristic form of generation. 34. But GivsAa. ATailaki said \ ' Aru;^i merely causes conception to take place, not birth : let him there- fore offer w^ith that (text, in par. 32) in the evening. 35. ' Then, in the morning, by the text, "The light is Surya, Siirya is the light," he places that seed, the light, outside by means of the deity ; and the seed thus brought outside he causes to be born.' 36. They also say, Tn the evening he offers Surya in Agni, and in the morning he offers Agni in Surya 2.' Such, indeed, is the case with those who offer after sunrise ; for when the sun sets then Agni is the light, and when the sun rises then Surya is the light.
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.
1of the six libations, by twice taking it out with his ring-finger. II KAiVDA, 3 ADIIYAYA, I BRAHMAJVA, 2 1. 333 of ten syllables consists the vira^ stanza, and the sacrifice is vira^ (shining): he thereby converts the sacrifice into the vira^. 19. Now what he offers up in the fire, that he offers to the gods ; and thereby the gods are (ad- mitted to the sacrifice) ^ And what he wipes off (the spoons), that he offers to the fathers and plants; and thereby the fathers and plants are (admitted). And what he eats after offering, that he offers to men ; and thereby men are (admitted). 20. Verily, the creatures that are not allowed to take part in the sacrifice are forlorn : to those crea- tures that are not forlorn he thus offers a share at the opening of the sacrifice ; and thus beasts (cattle) are made to share in it along with (men), since beasts are behind men ^. 21. On this point Yaf;1avalkya said, 'It (the Agnihotra) must not be looked upon as a (havis-) sacrifice, but as a domestic sacrifice (pakaya^;za) ; for while in any other (havis-)sacrifice he pours into the fire all that he cuts off (from the sacrificial dish and puts) into the offering spoon, — here, after offer- ing and stepping outside^, he sips water and licks out (the milk); and this indeed (is a characteristic) of the domestic offering.' This then is the animal ^ Tasmad deva/^ santi ; anvabhakta/^ (' allowed to share in the sacrifice ') has probably to be supplied here from the next paragraph. ^ Instead of this paragraph, the Ka«va text reads : ' Behind men are beasts ; behind the gods are birds, plants, trees, and whatever else exists here. Thus he makes these creatures share in the sacrifice, those that are not forlorn here.' Compare I, 5, 2, 4. * Utsr/pya is variously explained by the commentators here and on Katy. IV, 14, 27, as ' having gone out,' or ' having slowly moved forward,' or ' having risen,' or ' having poured out (the milk).' 334 .JATAPATHA-BRAHMAJVA. characteristic^ of that (Agnihotra), for the domestic offering pertains to beasts (or cattle). 2 2. Now the first of these Hbations, doubtless, is the same as that which Pra^^ipati offered in the beginning-; and as those (gods) thereupon continued (to sacrifice) 2, — namely, Agni, that blower (Vayu), and S6rya, — so this second libation is offered. 23.
2e). 2 2. Now the first of these Hbations, doubtless, is the same as that which Pra^^ipati offered in the beginning-; and as those (gods) thereupon continued (to sacrifice) 2, — namely, Agni, that blower (Vayu), and S6rya, — so this second libation is offered. 23. What first libation (ptirvahuti) is made, that is the deity of the Agnihotra*, and to that (deity) it is accordingly offered ; and what second one (uttarahuti) is made, that indeed is equivalent to the Svish/akr/t (Agni, the maker of good offer- ing) ; whence he offers it on the north part (of the fire), since that is the region of the Svish/akr/t ^. Moreover, this second libation is made in order to effect a pairing, for a couple forms a productive pair. 24. These two libations, then, form a duad : the past and the future, the born and the to-be-born, the actual'' and the hope, the to-day and the morrow, — (these are) after the manner of that duad. 25. The past is the self, for certain is that which is past, and certain also is that which is a self The future, on the other hand, is progeny; for uncertain is that which is to be, and uncertain also is progeny. 26. The born is the self, for certain is that which is born, and certain also is the self. The to-be-born, ^ TsssLvya.m rfipam, — that is to say, its relation to the paju or animal sacrifice; and hence also to the ida at the havirya^na; cf. I, 7, 4, 19. ^ See II, 2, 4, 4 seq. ^ See II, 2, 4, 18. * That is to say, it represents the chief offering at the havir- yagns., which is followed by the (oblation to Agni) Svish/akr/t. See I, 7, 2, I seq. ^ See I, 7, 3, 20. * Agatam, ' what has anived or come to pass,' 'the accomplished.' n KANDA, 3 ADHYAYA, I BRAHMAJVA, 3 1. 335 on the other hand, is progeny ; for uncertain is what is to be born, and uncertain also is progeny. 2 7. The actual is the self, for certain is what is actual, and certain also is the self. And hope is progeny, for uncertain is hope, and uncertain also is progeny. 28. The to-day is the self, for certain is what is to-day, and certain also is the self. The morrow is progeny, for uncertain is the morrow, and un- certain also is progeny. 29. Now that first libation is offered on account of the self: he offers it with a sacred text, for certain is the sacred text, and certain also is the self. And that second one is offered on account of progeny : he offers it silently, for uncertain is what (is done) silently, and uncertain also is progeny. 30. [In the evening] he offers (the first libation), with the text (Va^. S.
3, and certain also is the self. And that second one is offered on account of progeny : he offers it silently, for uncertain is what (is done) silently, and uncertain also is progeny. 30. [In the evening] he offers (the first libation), with the text (Va^. S. Ill, 9, 10), 'Agni is the light, the light is Agni, Svaha 1 ' and in the morning with, ' Surya (the sun) is the light, the light is Silrya, Svaha!' Thus offering is made with the truth; for, truly, when the sun goes down, then Agni (fire) is the light, and when the sun rises, then Surya is the light; and whatever is offered with the truth, that, indeed, goes to the gods. 31. Here now Takshan recited for Aru;^i ^, who wished to obtain holy lustre (brahmavar/^asa, in- spired nature), 'Agni is lustre, light is lustre;' — 'Siirya is lustre, light is lustre.' Holy lustre, there- fore, he obtains whosoever, knowing this, thus offers the Agnihotra. ^ The Ka«va text has, — Here now Daksha said to Aru«i, ' For one wishing to obtain brahmavar/C'asa one should offer with this text, "Agni is lustre, light is lustre;" — " Sfirya is lustre, light is lustre : " a brahmavarX'asin, then, he becomes for whomsoever they so sacrifice.' 33^ DATAPATH A-BRAHMAiVA. 32. That (other text), however, has the character- istic form of generation. In saying, * Agni is the Hght, the Hght is Agni, Svaha!' he encloses that seed, the light, on both sides with the deity; and the seed, thus enclosed on both sides, is brought forth : thus enclos- ing it on both sides he causes it to be brought forth. 2,;^. And when, in the morning, he says, ' Surya is the light, the light is Surya, Svaha!' he encloses that seed, the light, on both sides with the deity, and the seed, thus enclosed on both sides, is brought forth : thus enclosing it on both sides he causes it to be brought forth ; and this, indeed, is the charac- teristic form of generation. 34. But GivsAa. ATailaki said \ ' Aru;^i merely causes conception to take place, not birth : let him there- fore offer w^ith that (text, in par. 32) in the evening. 35. ' Then, in the morning, by the text, "The light is Surya, Siirya is the light," he places that seed, the light, outside by means of the deity ; and the seed thus brought outside he causes to be born.' 36. They also say, Tn the evening he offers Surya in Agni, and in the morning he offers Agni in Surya 2.' Such, indeed, is the case with those who offer after sunrise ; for when the sun sets then Agni is the light, and when the sun rises then Surya is the light.
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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