Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Adhana) 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. Ill, I, 3, 4. Taitt. Br. I, 2, i, 9-10 has them in the order i, 4, 3; and does not give the verse Va^. S. Ill, 2 (Rig-veda V, 5, i). As neither version of our Brahma«a makes any mention of this verse, it may be doubted whether originally it formed part of the Saw^hita. According to Katy. IV, 8, 5-6 he Q the Adhvaryu) is to put on (the three kindling-sticks) with Yag. S. Ill, i, &c., one verse with each stick ; whereupon he, (the sacrificer, according to the commentary,) is to mutter III, 4 ; and according to ib. 7 ' the Adhvaryu option- ally mutters the second.' The Paddhati reconciles the different statements thus : he takes the sticks, rises and puts the first on the fire with III, i ; then sitting down he mutters III, 2 ; thereupon he again rises and puts on the second with III, 3, and the third with III, 4. The commentator, however, alludes to differences of prac- tice in different schools as to this point. ^ The sacrificial fire, to be set up at the Adheya, should properly be produced by means of two pieces of ai'vattha wood which has grown out of a sa.mi tree. Saya«a remarks that the ritualists referred to in our passage consider that the cooking of the rice-pap takes place, not with the view of the latter being eaten by the priests, but merely to afford an opportunity for putting the kindling-sticks on the fire, and thereby securing to the sacrificer the benefits that would have accrued to him from the above mode of ignition. This view, however, is not countenanced by our author, who, on the contrary, favours the daily cooking of a mess of rice-pap for the four priests for a twelve-month preceding the Agnyadheya, as a substitute for the production of the fire by friction. See Katy. IV, 8,11 (and Paddhati). 294 S-ATAPATHA-BRAIIMAA'A. be a mistake, just as if one were to do one thing, while intending to do another ; or if one were to say one thing, while intending to say another ; or if one were to go one way, while intending to go another,' And, indeed, it is not proper that they should either carry to the south, or extinguish, that fire on which a kindling-stick is put, or an oblation made, with a rik or a saman or a ya^is.
2her ; or if one were to go one way, while intending to go another,' And, indeed, it is not proper that they should either carry to the south, or extinguish, that fire on which a kindling-stick is put, or an oblation made, with a rik or a saman or a ya^is. Now they do indeed either take it to the south with the view of its becoming the Anvaharyapa/C-ana (or Dakshi- ;/agni), or (if there is to be no Dakshi/^agni) they extincruish it\ 7. Thereupon they^ remain awake (during that night). The gods are awake : so that he thereby draws nigh to the gods, and sets up his fires as one more godly, more subdued, more endowed with hoi}' fervour (tapas). He may, however, sleep, if he choose, since the observance of the vow is not necessary for him who has not performed Agnya- dheya. For so long as he has not set up a (sacrificial) fire of his own, he is a mere man ; and he may, therefore, sleep, if he choose. 8. Now some churn (the fire)^ before sunrise and ^ His argument seems to be that, since the cooking of the rice- pap involves the putting on of consecrated sticks with sacrificial formulas, one is not to cook the pap because that same fire will afterwards have to be extinguished or to be taken to the Dakshi- «agni hearth. The passage is, however, far from clear to me. ^ Viz. the ritualists referred to; that is to say, they make the sacrificer and his wife remain awake all night. Savawa takes ^agrati to stand for ^agarti, ' he, the sacrificer, remains awake.' The Ka«va text, however, has, * Here now they say, he should remain awake that night.' ^ The production of the sacred fire by means of two sticks (ara7n) of the ajvattha (Ficus Rcligiosa) is thus described by Steven- son, 'Translation of the SamaVeda,' prcf. p. vii : 'The process by which fire is obtained from wood is called churning, as it resembles II KAiVDA, I ADHYAYA, 4 BRAHMAiVA, 9. 295 take it eastwards (from the Garhapatya to the Aha- vaniya) after sunrise, arguing that thereby they secure both the day and the night for the obtainment of out-breathing and in-breathing, of mind and speech. But let him not do so ; for when they thus churn (the fire) before sunrise, and take it eastwards after sunrise, both his (fires) are in reahty set up before sunrise. By churning the Ahavaniya after sunrise he will obtain that (combination of blessings). 9. The gods, assuredly, are the day. The fathers have not the evil dispelled from them (by the sun) ; (and accordingly) he (the sacrificer) does not dispel the evil (if he churns the fire before sunrise).
3sunrise he will obtain that (combination of blessings). 9. The gods, assuredly, are the day. The fathers have not the evil dispelled from them (by the sun) ; (and accordingly) he (the sacrificer) does not dispel the evil (if he churns the fire before sunrise). The fathers are mortal ; and verily he who churns the fire before the rising of the sun, dies before (he has attained his full measure of) life. The gods have the evil dispelled from them (by the sun) : hence he (the sacrificer) dispels the evil (from himself, if he churn after sunrise). The gods are immortal ; and — though there is for him no prospect of immortality • — he attains (the full measure of) life. The gods are bliss, and bliss he obtains ; the gods are glorious, and glorious he will be, whosoever, knowing this, churns (the fire) after the rising of the sun. that by which butter in India is separated from milk. The New- Hollanders obtain fire from a similar process. It consists in drill- ing one piece of arawi wood into another by pulling a string tied to it with a jerk with the one hand, while the other is slackened, and so alternately till the wood takes fire. The fire is received on cotton or flax held in the hand of an assistant Brahman.' On the mythological associations of the agni-manthana, especially with the Teutonic need-fire and the myth of Prometheus; and those of the ajvattha tree, grown otit of a rami, with the mountain-ash (roun-tree, rowan-tree, witch-elm, witchen, witch-hazel, witch-wood; eber-esche), see A. Kuhn's epoch-making essay, 'Ueber die Herab- kunft des Feuers und des Gottertranks.' 296 .SATAPATHA-BRAHMAiVA. 10. Here now they say,* If the fire is not set up with either a r/k-verse, or a saman, or a ya^s, wherewith then is it set up?' Verily, that (fire) is of the brah- man : with the brahman it is set up. The brah- man is speech : of that speech it is. The brahman is the truth, and the truth consists in those same (three) mystic utterances : hence his (fire) is esta- bhshed ty means of he truth. 11. Verily, with 'hhii/i (earth)!' Pra^^apati gene- rated this (earth) ^; with ' bhuva// (ether)!' the ether; with *sva/^ (heaven)!' the sky. As far as these (three) worlds extend, so far extends this universe : with the universe it (the fire) is accordingly esta- blished. 12. With 'bhu/^!' Praj^dpati generated the Brah- man (priesthood) ; with ' bhuva/z !' the Kshatra (nobi- lity) ; with 'sva/i V the Vi^ (the common people). As much as are the Brahman, the Kshatra, and the Vis, so much is this universe : with the universe it (the fire) is accordingly established.
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.
1Adhana) 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. Ill, I, 3, 4. Taitt. Br. I, 2, i, 9-10 has them in the order i, 4, 3; and does not give the verse Va^. S. Ill, 2 (Rig-veda V, 5, i). As neither version of our Brahma«a makes any mention of this verse, it may be doubted whether originally it formed part of the Saw^hita. According to Katy. IV, 8, 5-6 he Q the Adhvaryu) is to put on (the three kindling-sticks) with Yag. S. Ill, i, &c., one verse with each stick ; whereupon he, (the sacrificer, according to the commentary,) is to mutter III, 4 ; and according to ib. 7 ' the Adhvaryu option- ally mutters the second.' The Paddhati reconciles the different statements thus : he takes the sticks, rises and puts the first on the fire with III, i ; then sitting down he mutters III, 2 ; thereupon he again rises and puts on the second with III, 3, and the third with III, 4. The commentator, however, alludes to differences of prac- tice in different schools as to this point. ^ The sacrificial fire, to be set up at the Adheya, should properly be produced by means of two pieces of ai'vattha wood which has grown out of a sa.mi tree. Saya«a remarks that the ritualists referred to in our passage consider that the cooking of the rice-pap takes place, not with the view of the latter being eaten by the priests, but merely to afford an opportunity for putting the kindling-sticks on the fire, and thereby securing to the sacrificer the benefits that would have accrued to him from the above mode of ignition. This view, however, is not countenanced by our author, who, on the contrary, favours the daily cooking of a mess of rice-pap for the four priests for a twelve-month preceding the Agnyadheya, as a substitute for the production of the fire by friction. See Katy. IV, 8,11 (and Paddhati). 294 S-ATAPATHA-BRAIIMAA'A. be a mistake, just as if one were to do one thing, while intending to do another ; or if one were to say one thing, while intending to say another ; or if one were to go one way, while intending to go another,' And, indeed, it is not proper that they should either carry to the south, or extinguish, that fire on which a kindling-stick is put, or an oblation made, with a rik or a saman or a ya^is.
2her ; or if one were to go one way, while intending to go another,' And, indeed, it is not proper that they should either carry to the south, or extinguish, that fire on which a kindling-stick is put, or an oblation made, with a rik or a saman or a ya^is. Now they do indeed either take it to the south with the view of its becoming the Anvaharyapa/C-ana (or Dakshi- ;/agni), or (if there is to be no Dakshi/^agni) they extincruish it\ 7. Thereupon they^ remain awake (during that night). The gods are awake : so that he thereby draws nigh to the gods, and sets up his fires as one more godly, more subdued, more endowed with hoi}' fervour (tapas). He may, however, sleep, if he choose, since the observance of the vow is not necessary for him who has not performed Agnya- dheya. For so long as he has not set up a (sacrificial) fire of his own, he is a mere man ; and he may, therefore, sleep, if he choose. 8. Now some churn (the fire)^ before sunrise and ^ His argument seems to be that, since the cooking of the rice- pap involves the putting on of consecrated sticks with sacrificial formulas, one is not to cook the pap because that same fire will afterwards have to be extinguished or to be taken to the Dakshi- «agni hearth. The passage is, however, far from clear to me. ^ Viz. the ritualists referred to; that is to say, they make the sacrificer and his wife remain awake all night. Savawa takes ^agrati to stand for ^agarti, ' he, the sacrificer, remains awake.' The Ka«va text, however, has, * Here now they say, he should remain awake that night.' ^ The production of the sacred fire by means of two sticks (ara7n) of the ajvattha (Ficus Rcligiosa) is thus described by Steven- son, 'Translation of the SamaVeda,' prcf. p. vii : 'The process by which fire is obtained from wood is called churning, as it resembles II KAiVDA, I ADHYAYA, 4 BRAHMAiVA, 9. 295 take it eastwards (from the Garhapatya to the Aha- vaniya) after sunrise, arguing that thereby they secure both the day and the night for the obtainment of out-breathing and in-breathing, of mind and speech. But let him not do so ; for when they thus churn (the fire) before sunrise, and take it eastwards after sunrise, both his (fires) are in reahty set up before sunrise. By churning the Ahavaniya after sunrise he will obtain that (combination of blessings). 9. The gods, assuredly, are the day. The fathers have not the evil dispelled from them (by the sun) ; (and accordingly) he (the sacrificer) does not dispel the evil (if he churns the fire before sunrise).
3sunrise he will obtain that (combination of blessings). 9. The gods, assuredly, are the day. The fathers have not the evil dispelled from them (by the sun) ; (and accordingly) he (the sacrificer) does not dispel the evil (if he churns the fire before sunrise). The fathers are mortal ; and verily he who churns the fire before the rising of the sun, dies before (he has attained his full measure of) life. The gods have the evil dispelled from them (by the sun) : hence he (the sacrificer) dispels the evil (from himself, if he churn after sunrise). The gods are immortal ; and — though there is for him no prospect of immortality • — he attains (the full measure of) life. The gods are bliss, and bliss he obtains ; the gods are glorious, and glorious he will be, whosoever, knowing this, churns (the fire) after the rising of the sun. that by which butter in India is separated from milk. The New- Hollanders obtain fire from a similar process. It consists in drill- ing one piece of arawi wood into another by pulling a string tied to it with a jerk with the one hand, while the other is slackened, and so alternately till the wood takes fire. The fire is received on cotton or flax held in the hand of an assistant Brahman.' On the mythological associations of the agni-manthana, especially with the Teutonic need-fire and the myth of Prometheus; and those of the ajvattha tree, grown otit of a rami, with the mountain-ash (roun-tree, rowan-tree, witch-elm, witchen, witch-hazel, witch-wood; eber-esche), see A. Kuhn's epoch-making essay, 'Ueber die Herab- kunft des Feuers und des Gottertranks.' 296 .SATAPATHA-BRAHMAiVA. 10. Here now they say,* If the fire is not set up with either a r/k-verse, or a saman, or a ya^s, wherewith then is it set up?' Verily, that (fire) is of the brah- man : with the brahman it is set up. The brah- man is speech : of that speech it is. The brahman is the truth, and the truth consists in those same (three) mystic utterances : hence his (fire) is esta- bhshed ty means of he truth. 11. Verily, with 'hhii/i (earth)!' Pra^^apati gene- rated this (earth) ^; with ' bhuva// (ether)!' the ether; with *sva/^ (heaven)!' the sky. As far as these (three) worlds extend, so far extends this universe : with the universe it (the fire) is accordingly esta- blished. 12. With 'bhu/^!' Praj^dpati generated the Brah- man (priesthood) ; with ' bhuva/z !' the Kshatra (nobi- lity) ; with 'sva/i V the Vi^ (the common people). As much as are the Brahman, the Kshatra, and the Vis, so much is this universe : with the universe it (the fire) is accordingly established.
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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