Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1rt of the Ahavaniya and Dakshiwagni hearths. After this takes place the agny-anva- dhana, or putting (fuel) on the fires, by either the householder or the Adhvaryu ; two logs being put on each of the three fires. This may be done in three different ways, viz. first on the Ahavaniya, then on the Garhapatya, and last on the Dakshiwagni, in which case the first log is put on by him whilst muttering the verse Rig-veda X, 128, i (Taitt. S. IV, 7, 14, i), ' Let there be lustre, O Agni, at my invocations !' &c., the second log silently. Or the first logs are put on with one of the three mystical words 'bhiar, bhuva^, svar' on the Garhapatya, Dakshi7/agni, and Ahavaniya successively, and the second logs again silently. Or both logs may be put on silently, the order of fires being in that case the one in which they originate, viz. Garhapatya, Ahavaniya, and Dakshi«agni. In the afternoon the householder and his wife partake of the vratopaniya or fast-day food (prepared chiefly of rice, barley, or mudga beans) with clarified butter ; whereupon they take the vow in the manner prescribed in the Brahma«a. In the evening, immediately after sunset, and on the following morning just before sunrise, the householder has, as usual, to perform the Agnihotra, a burnt-offering of fresh milk, which has to be made by him twice daily, with certain exceptions, from the Agnyadhana to the end of his life. I. He who is about to enter on the vow, touches water ^, whilst standing between the Ahavaniya ^ The statements enclosed in brackets [ ] are drawn from the comments and Paddhati on Katyayana's ^rauta-siitra. "^ I. e. ' he dips his hand into water contained in a vessel,' Schol. Katy. .S'r. S. I, 10, 14. According to the general rule there given. I KANDA, T ADHYAYA, I BRAHMA77A, 3. 3 and Garhapatya fires, with his face turned towards east. The reason why he touches water is, that man is (sacrificlally) impure on account of his speaking untruth ; and because by that act an internal purifi- cation (is effected), — for water is indeed (sacrificially) pure. 'After becoming sacrificially pure, I will enter on the vow/ thus (he thinks); for water is indeed purifying. * Having become purified through the purifying one, I will enter on the vow,' thus (he thinks, and) this is the reason why he touches water. 2. Looking towards the (Ahavaniya) fire^, he enters on the vow, with the text (Va^. S.
2for water is indeed purifying. * Having become purified through the purifying one, I will enter on the vow,' thus (he thinks, and) this is the reason why he touches water. 2. Looking towards the (Ahavaniya) fire^, he enters on the vow, with the text (Va^. S. I, 5 a): * O Agni, Lord of Vows ! I will keep the vow ! may I be equal to it, may I succeed in it ! ' For Agni is Lord of Vows to the gods, and it is to him therefore that he addresses these words. In the words, ' I will observe the vow ; may I be equal to it ; may I succeed in it,' there is nothing that requires explanation. 3. After the completion (of the sacrifice) he di- vests himself (of the vow), with the text (Vaf. S. II, 28a), ' O Agni, Lord of Vows ! I have kept the vow ; I have been equal to it ; I have succeeded in the same purificatory act has to be repeated whenever, in the course of ceremonial performances, a sacrificial formula or prayer has been used, which is addressed to, or directed against, Rudra, the Ra- kshas and Asuras, and the Manes ; or one directed against some specified enemy of the sacrificer with the view of exorcising or averting the evil influences with which the latter is supposed to be threatened from that quarter ; or lastly, when a touching of one's self has taken place, either accidentally or as part of the ceremonial. ' 'Stepping between the Garhapatya and Dakshiwa fires (apa- ragni), and standing west of the Ahavaniya, with his face turned eastward and looking at the fire.' Katy. Sr. S. II, i, 11. B 2 5ATAPATIIA-BRAHMAiVA. it ; ' for he who has attained the completion of the sacrifice, has indeed been equal to it ; and he who has attained the completion of the sacrifice, has succeeded in it. It is in this way that most (sacri- ficers) will probably enter on the vow ; but one may also enter on it in the following way. 4. Twofold, verily, is this, there is no third, viz. truth and untruth. And verily the gods are the truth, and man is the untruth. Therefore in saying (Va^. S. I, 5 b), 'I now enter from untruth into truth,' he passes from the men to the gods ^ 5. Let him then only speak what is true ; for this vow indeed the gods do keep, that they speak the truth ; and for this reason they are glorious : glorious therefore is he who, knowing this, speaks the truth. 6. After the completion (of the sacrifice) he di- vests himself (of the vow), with the text (Va^. S.
3indeed the gods do keep, that they speak the truth ; and for this reason they are glorious : glorious therefore is he who, knowing this, speaks the truth. 6. After the completion (of the sacrifice) he di- vests himself (of the vow), with the text (Va^. S. II, 28 b) : * Now I am he who I really am.' For, in entering upon the vow, he becomes, as it were, non- human; and as it would not be becoming for him to say, ' I enter from truth into untruth ;' and as, in fact, he now again becomes man, let him there- fore divest himself (of the vow), with the text : ' Now I am he who I really am.' 7. Now then of the eating (or) fasting ^. And on this point Asha^^/^a Savayasa, on the one hand, was of opinion that the vow consisted in fasting. For assuredly, (he argued,) the gods see through the mind of man ; they know that, when he enters on this ^ I. e. ' he obtains a divine body (devatSjanram),' Mahidh. ; * man's existence is untruth on account of its perishableness,' id. ^ The discussion which here follows refers to the evening meal which the sacrificer is allowed to take after he has performed the Agnihotra. Cf Katy. Sx. S. II, i, 13. I KANDA, I ADHYAYA, I BRAiIMAJVA, IO. 5 VOW, he means to sacrifice to them the next morning. Therefore all the gods betake them- selves to his house, and abide by (him or the fires, upa-vas) in his house; whence this (day) is called upa-vasatha^ 8. Now, as it would even be unbecoming for him to take food, before men (who are staying with him as his guests) have eaten ; how much more would it be so, if he were to take food before the gods (who are staying with him) have eaten : let him therefore take no food at all. 9. Ya^;^avalkya, on the other hand, said: 'If he does not eat, he thereby becomes a sacrificer to the Manes ; and if he does eat, he eats before the gods have eaten : let him therefore eat what, when eaten, counts as not eaten.' For that of which no offering is made, even though it is eaten, is con- sidered as not eaten. When he therefore eats, he does not become a sacrificer to the Manes ; and by eating of that of which no offering is made, he does not eat before the gods have eaten. 10. Let him therefore eat only what grows in the forest, be it forest plants or the fruit of trees.
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.
1rt of the Ahavaniya and Dakshiwagni hearths. After this takes place the agny-anva- dhana, or putting (fuel) on the fires, by either the householder or the Adhvaryu ; two logs being put on each of the three fires. This may be done in three different ways, viz. first on the Ahavaniya, then on the Garhapatya, and last on the Dakshiwagni, in which case the first log is put on by him whilst muttering the verse Rig-veda X, 128, i (Taitt. S. IV, 7, 14, i), ' Let there be lustre, O Agni, at my invocations !' &c., the second log silently. Or the first logs are put on with one of the three mystical words 'bhiar, bhuva^, svar' on the Garhapatya, Dakshi7/agni, and Ahavaniya successively, and the second logs again silently. Or both logs may be put on silently, the order of fires being in that case the one in which they originate, viz. Garhapatya, Ahavaniya, and Dakshi«agni. In the afternoon the householder and his wife partake of the vratopaniya or fast-day food (prepared chiefly of rice, barley, or mudga beans) with clarified butter ; whereupon they take the vow in the manner prescribed in the Brahma«a. In the evening, immediately after sunset, and on the following morning just before sunrise, the householder has, as usual, to perform the Agnihotra, a burnt-offering of fresh milk, which has to be made by him twice daily, with certain exceptions, from the Agnyadhana to the end of his life. I. He who is about to enter on the vow, touches water ^, whilst standing between the Ahavaniya ^ The statements enclosed in brackets [ ] are drawn from the comments and Paddhati on Katyayana's ^rauta-siitra. "^ I. e. ' he dips his hand into water contained in a vessel,' Schol. Katy. .S'r. S. I, 10, 14. According to the general rule there given. I KANDA, T ADHYAYA, I BRAHMA77A, 3. 3 and Garhapatya fires, with his face turned towards east. The reason why he touches water is, that man is (sacrificlally) impure on account of his speaking untruth ; and because by that act an internal purifi- cation (is effected), — for water is indeed (sacrificially) pure. 'After becoming sacrificially pure, I will enter on the vow/ thus (he thinks); for water is indeed purifying. * Having become purified through the purifying one, I will enter on the vow,' thus (he thinks, and) this is the reason why he touches water. 2. Looking towards the (Ahavaniya) fire^, he enters on the vow, with the text (Va^. S.
2for water is indeed purifying. * Having become purified through the purifying one, I will enter on the vow,' thus (he thinks, and) this is the reason why he touches water. 2. Looking towards the (Ahavaniya) fire^, he enters on the vow, with the text (Va^. S. I, 5 a): * O Agni, Lord of Vows ! I will keep the vow ! may I be equal to it, may I succeed in it ! ' For Agni is Lord of Vows to the gods, and it is to him therefore that he addresses these words. In the words, ' I will observe the vow ; may I be equal to it ; may I succeed in it,' there is nothing that requires explanation. 3. After the completion (of the sacrifice) he di- vests himself (of the vow), with the text (Vaf. S. II, 28a), ' O Agni, Lord of Vows ! I have kept the vow ; I have been equal to it ; I have succeeded in the same purificatory act has to be repeated whenever, in the course of ceremonial performances, a sacrificial formula or prayer has been used, which is addressed to, or directed against, Rudra, the Ra- kshas and Asuras, and the Manes ; or one directed against some specified enemy of the sacrificer with the view of exorcising or averting the evil influences with which the latter is supposed to be threatened from that quarter ; or lastly, when a touching of one's self has taken place, either accidentally or as part of the ceremonial. ' 'Stepping between the Garhapatya and Dakshiwa fires (apa- ragni), and standing west of the Ahavaniya, with his face turned eastward and looking at the fire.' Katy. Sr. S. II, i, 11. B 2 5ATAPATIIA-BRAHMAiVA. it ; ' for he who has attained the completion of the sacrifice, has indeed been equal to it ; and he who has attained the completion of the sacrifice, has succeeded in it. It is in this way that most (sacri- ficers) will probably enter on the vow ; but one may also enter on it in the following way. 4. Twofold, verily, is this, there is no third, viz. truth and untruth. And verily the gods are the truth, and man is the untruth. Therefore in saying (Va^. S. I, 5 b), 'I now enter from untruth into truth,' he passes from the men to the gods ^ 5. Let him then only speak what is true ; for this vow indeed the gods do keep, that they speak the truth ; and for this reason they are glorious : glorious therefore is he who, knowing this, speaks the truth. 6. After the completion (of the sacrifice) he di- vests himself (of the vow), with the text (Va^. S.
3indeed the gods do keep, that they speak the truth ; and for this reason they are glorious : glorious therefore is he who, knowing this, speaks the truth. 6. After the completion (of the sacrifice) he di- vests himself (of the vow), with the text (Va^. S. II, 28 b) : * Now I am he who I really am.' For, in entering upon the vow, he becomes, as it were, non- human; and as it would not be becoming for him to say, ' I enter from truth into untruth ;' and as, in fact, he now again becomes man, let him there- fore divest himself (of the vow), with the text : ' Now I am he who I really am.' 7. Now then of the eating (or) fasting ^. And on this point Asha^^/^a Savayasa, on the one hand, was of opinion that the vow consisted in fasting. For assuredly, (he argued,) the gods see through the mind of man ; they know that, when he enters on this ^ I. e. ' he obtains a divine body (devatSjanram),' Mahidh. ; * man's existence is untruth on account of its perishableness,' id. ^ The discussion which here follows refers to the evening meal which the sacrificer is allowed to take after he has performed the Agnihotra. Cf Katy. Sx. S. II, i, 13. I KANDA, I ADHYAYA, I BRAiIMAJVA, IO. 5 VOW, he means to sacrifice to them the next morning. Therefore all the gods betake them- selves to his house, and abide by (him or the fires, upa-vas) in his house; whence this (day) is called upa-vasatha^ 8. Now, as it would even be unbecoming for him to take food, before men (who are staying with him as his guests) have eaten ; how much more would it be so, if he were to take food before the gods (who are staying with him) have eaten : let him therefore take no food at all. 9. Ya^;^avalkya, on the other hand, said: 'If he does not eat, he thereby becomes a sacrificer to the Manes ; and if he does eat, he eats before the gods have eaten : let him therefore eat what, when eaten, counts as not eaten.' For that of which no offering is made, even though it is eaten, is con- sidered as not eaten. When he therefore eats, he does not become a sacrificer to the Manes ; and by eating of that of which no offering is made, he does not eat before the gods have eaten. 10. Let him therefore eat only what grows in the forest, be it forest plants or the fruit of trees.
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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