Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1osoever, knowing this, invokes (the seasons) as the gods and fathers. 3. Now when he (the sun) moves northwards, then he is among the gods, then he guards the gods ; and when he moves southwards, then he is among the fathers, then he guards the fathers \ 4. When he (the sun) moves northwards, then one may set up his fires; — -the gods have the evil dis- yadyu nakshatrakama/^ syad upo asita nakshatram ahasya bhavati no etasyanudayo 'sti tasmad v apy upaina(m a)sita, 'he need therefore not attend to any nakshatra ; but may set up his fires at any time when that (sun) rises, for he (the sun) is all the kshatras. Should he nevertheless be desirous of a nakshatra, let him ap- proach (the sun) with veneration ; for then there is a nakshatra for him, and that (sun) does not fail to rise : for this reason let him approach (the sun) with veneration.' ^ According to the Kawva text, it is the rising sun, that guards the god-seasons and father-seasons respectively. [12] U 290 5ATAPATHA-BRAHMAiVA. pelled from them (by the sun) : he (the sacrificer) therefore dispels the evil from himself; — the gods are immortal : he therefore, though there is for him no prospect of immortality, attains the (full measure of) life, whosoever sets up his fires during that time. Whosoever, on the other hand, sets up his fires when (the sun) moves southwards, he does not dispel the evil from him, — since the fathers have not the evil dispelled from them (by the sun). The fathers are mortal : hence he dies before (he has attained the full measure of) life, whosoever sets up his fires during that time. 5. The spring is the priesthood, the summer the nobility, and the rainy season the common people {vis) : a Brahman therefore should set up his fires in spring, since the spring is the priesthood ; and a Kshatriya should set them up in summer, since the summer is the nobility ; and a Vaii^ya should set them up in the rainy season, since the rainy season is the common people. 6. And whosoever^ desires to become endowed with holy lustre (brahmavar-l'asin), let him set up his fires in spring, — for the spring is the priesthood, — and he will certainly become endowed with holy lustre. 7. And whosoever desires to become a power (kshatra)^ in prosperity and renown, let him set up his fires in summer, — for the summer is the nobility (kshatra), — and he will certainly become a power in prosperity and renown. 8. And whosoever may desire to be rich in pro- ' I. e. whatsoever Brahman, as the Kawva text reads. 2 Kshatra;« jriya ya^asa syam iti.
2res in summer, — for the summer is the nobility (kshatra), — and he will certainly become a power in prosperity and renown. 8. And whosoever may desire to be rich in pro- ' I. e. whatsoever Brahman, as the Kawva text reads. 2 Kshatra;« jriya ya^asa syam iti. The Ka«va text reads : Ksha- trasya pratima syaw sriya ya^aseti, ' whosoever should wish to be an image of the kshatra in wealth and glory.' II KANDA, I ADHYAYA, 4 BRAHMAiVA, 2. 29I geny and cattle, let him set up his fires in the rainy seasons — for the rainy season is the common people, and the people means food,— and he certainly be- comes rich in progeny and cattle, whosoever, knowing this, sets up his fires in the rainy season. 9. [In the opinion of others] both these (classes of) seasons have the evil dispelled from them, for the sun is the dispeller of their evil, and as soon as he rises he dispels the evil from both these (classes of seasons). He should therefore set up his fires at any time, when he feels called upon to sacrifice ; and should not put it off from one day to the morrow : for who knows the morrow of man ^ ? Fourth BRAiiMAiVA. 1. On the day preceding his Agnyadheya, he (the sacrificer with his wife) should take his food in the day-time. For the gods know the minds of man : they are, therefore, aware that his Agnyadheya is to take place on the morrow ; and all the gods betake themselves to his house and stay(upa-vas)in his house; whence this day is called upavasatha (fast-day) ^ 2. Now, as it would 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 have eaten : let him therefore take his food In the day-time. How- ever, he may also, if he choose, take food at night, ^ The Black Ya^us recommends i-arad, autumn, for the Agnya- dheya in the case of aVaijya. 2 Ko hi manushyasya svo veda. The Ka«va text has : Na vai manushya/^ ^vastanam veda (veda) ko hi (!) tasmai manushyo ya/z jvastana?;? vidyat, ' in truth no man knows the morrow, for what jnan, that knows the morrow, is there for him?' 3 See I, I, I, 7 seq. U 2 292 i-ATAPATHA-BRAHMAA'A. since the observance of the vow Is not necessary for him who has not performed Agnyadheya. For so long as he has not set up a (sacrificial) fire of his own, he is merely a man, and may therefore, if he choose, take food at night. 3. Here now some tie up a he-goat\ arguing that the goat is sacred to Agni and that (this is done) for the completeness of the fire.
3has not set up a (sacrificial) fire of his own, he is merely a man, and may therefore, if he choose, take food at night. 3. Here now some tie up a he-goat\ arguing that the goat is sacred to Agni and that (this is done) for the completeness of the fire. But he need not do this. Should he possess a he-goat, let him present it to the Agnidhra on the next morning ; for it is thereby that he obtains the object he desires. He need, therefore, take no notice of that (practice). 4. They^ then cook a rice-pap sufficient for (the) four (priests) to eat. 'Hereby we gratify the metres,' so they say, arguing that this is done in the same way as if one were to order a team, which he is going to use for driving, to be well fed. He need not, how- ever, do this : for indeed that same wish (which he entertains in so doing) he obtains by the very fact that Brahmans, be they sacrificial priests or not, are residing in his family (kula)^ : he need, therefore, take no notice of that (practice). 5. Having then made a hollow in it (the pap) for * This practice is perhaps the remnant of a former animal offer- ing. See I, 2, 3, 6, where the goat is mentioned as the last of the animals meet for sacrifice. "^ That is, as would seem, those ritualists who maintain that a goat should be tied up for that night. The Ka«va text reads, ' Here some cook that night that Htu//prajya rice-pap, saying (vadanta^), " Hereby we gratify the metres." ' According to the Paddhati on Katy. IV, 8, the quotation ' Hereby we gratify the metres' seems to form the last of the formulas pronounced by the sacrificer, while washing the feet of the priests and offering them food. ' ' The fulfilment of that wish he obtains through Brahmans, whether officiating priests or not, staying in his house (kula) and takino; food there.' Kawva text. II KAiVDA, I ADHYAYA, 4 BRAHMAA^A, 6. 293 clarified butter to be poured in, and having poured clarified butter into it, they anoint three sticks of ai^vattha wood with this butter and put them on the fire with the (three) Rtk-verses containing the words ' kindling-stick (samidh)' and ' butter (ghma) ^ ;' argu- ing that thereby they obtain what has grown out of a ssLmi^. It is, however, only by (daily) putting (three kindling-sticks) on the fire for a whole year previous (to the Adhana) that one obtains that object : let him therefore take no notice of that (practice). 6. And on this point Bhallabeya remarked, 'If he were to cook that rice-pap, this would assuredly ^ The three verses containing the words samidh and ghr/ta are Va^. S.
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.
1osoever, knowing this, invokes (the seasons) as the gods and fathers. 3. Now when he (the sun) moves northwards, then he is among the gods, then he guards the gods ; and when he moves southwards, then he is among the fathers, then he guards the fathers \ 4. When he (the sun) moves northwards, then one may set up his fires; — -the gods have the evil dis- yadyu nakshatrakama/^ syad upo asita nakshatram ahasya bhavati no etasyanudayo 'sti tasmad v apy upaina(m a)sita, 'he need therefore not attend to any nakshatra ; but may set up his fires at any time when that (sun) rises, for he (the sun) is all the kshatras. Should he nevertheless be desirous of a nakshatra, let him ap- proach (the sun) with veneration ; for then there is a nakshatra for him, and that (sun) does not fail to rise : for this reason let him approach (the sun) with veneration.' ^ According to the Kawva text, it is the rising sun, that guards the god-seasons and father-seasons respectively. [12] U 290 5ATAPATHA-BRAHMAiVA. pelled from them (by the sun) : he (the sacrificer) therefore dispels the evil from himself; — the gods are immortal : he therefore, though there is for him no prospect of immortality, attains the (full measure of) life, whosoever sets up his fires during that time. Whosoever, on the other hand, sets up his fires when (the sun) moves southwards, he does not dispel the evil from him, — since the fathers have not the evil dispelled from them (by the sun). The fathers are mortal : hence he dies before (he has attained the full measure of) life, whosoever sets up his fires during that time. 5. The spring is the priesthood, the summer the nobility, and the rainy season the common people {vis) : a Brahman therefore should set up his fires in spring, since the spring is the priesthood ; and a Kshatriya should set them up in summer, since the summer is the nobility ; and a Vaii^ya should set them up in the rainy season, since the rainy season is the common people. 6. And whosoever^ desires to become endowed with holy lustre (brahmavar-l'asin), let him set up his fires in spring, — for the spring is the priesthood, — and he will certainly become endowed with holy lustre. 7. And whosoever desires to become a power (kshatra)^ in prosperity and renown, let him set up his fires in summer, — for the summer is the nobility (kshatra), — and he will certainly become a power in prosperity and renown. 8. And whosoever may desire to be rich in pro- ' I. e. whatsoever Brahman, as the Kawva text reads. 2 Kshatra;« jriya ya^asa syam iti.
2res in summer, — for the summer is the nobility (kshatra), — and he will certainly become a power in prosperity and renown. 8. And whosoever may desire to be rich in pro- ' I. e. whatsoever Brahman, as the Kawva text reads. 2 Kshatra;« jriya ya^asa syam iti. The Ka«va text reads : Ksha- trasya pratima syaw sriya ya^aseti, ' whosoever should wish to be an image of the kshatra in wealth and glory.' II KANDA, I ADHYAYA, 4 BRAHMAiVA, 2. 29I geny and cattle, let him set up his fires in the rainy seasons — for the rainy season is the common people, and the people means food,— and he certainly be- comes rich in progeny and cattle, whosoever, knowing this, sets up his fires in the rainy season. 9. [In the opinion of others] both these (classes of) seasons have the evil dispelled from them, for the sun is the dispeller of their evil, and as soon as he rises he dispels the evil from both these (classes of seasons). He should therefore set up his fires at any time, when he feels called upon to sacrifice ; and should not put it off from one day to the morrow : for who knows the morrow of man ^ ? Fourth BRAiiMAiVA. 1. On the day preceding his Agnyadheya, he (the sacrificer with his wife) should take his food in the day-time. For the gods know the minds of man : they are, therefore, aware that his Agnyadheya is to take place on the morrow ; and all the gods betake themselves to his house and stay(upa-vas)in his house; whence this day is called upavasatha (fast-day) ^ 2. Now, as it would 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 have eaten : let him therefore take his food In the day-time. How- ever, he may also, if he choose, take food at night, ^ The Black Ya^us recommends i-arad, autumn, for the Agnya- dheya in the case of aVaijya. 2 Ko hi manushyasya svo veda. The Ka«va text has : Na vai manushya/^ ^vastanam veda (veda) ko hi (!) tasmai manushyo ya/z jvastana?;? vidyat, ' in truth no man knows the morrow, for what jnan, that knows the morrow, is there for him?' 3 See I, I, I, 7 seq. U 2 292 i-ATAPATHA-BRAHMAA'A. since the observance of the vow Is not necessary for him who has not performed Agnyadheya. For so long as he has not set up a (sacrificial) fire of his own, he is merely a man, and may therefore, if he choose, take food at night. 3. Here now some tie up a he-goat\ arguing that the goat is sacred to Agni and that (this is done) for the completeness of the fire.
3has not set up a (sacrificial) fire of his own, he is merely a man, and may therefore, if he choose, take food at night. 3. Here now some tie up a he-goat\ arguing that the goat is sacred to Agni and that (this is done) for the completeness of the fire. But he need not do this. Should he possess a he-goat, let him present it to the Agnidhra on the next morning ; for it is thereby that he obtains the object he desires. He need, therefore, take no notice of that (practice). 4. They^ then cook a rice-pap sufficient for (the) four (priests) to eat. 'Hereby we gratify the metres,' so they say, arguing that this is done in the same way as if one were to order a team, which he is going to use for driving, to be well fed. He need not, how- ever, do this : for indeed that same wish (which he entertains in so doing) he obtains by the very fact that Brahmans, be they sacrificial priests or not, are residing in his family (kula)^ : he need, therefore, take no notice of that (practice). 5. Having then made a hollow in it (the pap) for * This practice is perhaps the remnant of a former animal offer- ing. See I, 2, 3, 6, where the goat is mentioned as the last of the animals meet for sacrifice. "^ That is, as would seem, those ritualists who maintain that a goat should be tied up for that night. The Ka«va text reads, ' Here some cook that night that Htu//prajya rice-pap, saying (vadanta^), " Hereby we gratify the metres." ' According to the Paddhati on Katy. IV, 8, the quotation ' Hereby we gratify the metres' seems to form the last of the formulas pronounced by the sacrificer, while washing the feet of the priests and offering them food. ' ' The fulfilment of that wish he obtains through Brahmans, whether officiating priests or not, staying in his house (kula) and takino; food there.' Kawva text. II KAiVDA, I ADHYAYA, 4 BRAHMAA^A, 6. 293 clarified butter to be poured in, and having poured clarified butter into it, they anoint three sticks of ai^vattha wood with this butter and put them on the fire with the (three) Rtk-verses containing the words ' kindling-stick (samidh)' and ' butter (ghma) ^ ;' argu- ing that thereby they obtain what has grown out of a ssLmi^. It is, however, only by (daily) putting (three kindling-sticks) on the fire for a whole year previous (to the Adhana) that one obtains that object : let him therefore take no notice of that (practice). 6. And on this point Bhallabeya remarked, 'If he were to cook that rice-pap, this would assuredly ^ The three verses containing the words samidh and ghr/ta are Va^. S.
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.
No commentary for this page.