Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1ted 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. 13. With 'hhd/iV Pra^apati generated the Self; with 'hhuva/iV the (human) race; with 'sva//!' the animals (pani). As much as are the Self, the (human) race, and the animals, so much is this universe : with the universe it (the fire) is accordingly established. 14. 'Bhur bhuva//!' this much he utters while laying down the Garhapatya fire ; for if he were to lay it down with all (three words), wherewith should he lay down the Ahavaniya ? Two syllables ^ ^ Compare XI, i, 6, 3. ^ Viz. sva/;, pronounced su-va>^. In laying down the Garha- patya he utters the first two words, consisting of three syllables; and in la\ing down the Ahavaniya he pronounces all three words, consisting of five syllables. II KANDA, I ADHYAYA, 4 BRAHMAiVA, 1 8. 297 he leaves over, and thereby those (five syllables) become of renewed efficacy ; and with all the five syllables — 'Bhurbhuva/^ sva/^' — he lays down the Ahavaniya, Thus result eight syllables ; for of eight syllables consists the gayatri, and the gayatri is Agni's metre : he thus establishes that (fire) by means of its own metre. 15. Now when the gods were about to set up their fires, the Asuras and Rakshas forbade them, saying, ' The fire shall not be produced ; ye shall not set up your fires!' and because they thus forbade (raksh) them, they are called Rakshas. 16. The gods then perceived this thunderbolt, to wit, the horse. They made it stand before them, and in its safe and foeless shelter the fire was pro- duced. For this reason let him (the Adhvaryu) direct (the Agnidhra) to lead the horse to where he is about to churn the fire. It stands in front of him ^ ; he thus raises the thunderbolt, and in its safe and foeless shelter the fire is produced. 1 7. Let it be one used as a leader^; for such a one possesses unlimited strength. Should he be unable to obtain a leader, it may be any kind of horse. Should he be unable to obtain a horse, it may also be an ox, since that (fire) is related (bandhu) to the ox^ 18. And when they carry that (fire) eastward*, ^ The horse is to stand east of the Garhapatya fire-place, with its head to the west, where, behind the khara, the Adhvaryu is about to produce the fire. ^ Purvavah, 'drawing in front,' i. e. a young (newly-harnessed) horse.
2they carry that (fire) eastward*, ^ The horse is to stand east of the Garhapatya fire-place, with its head to the west, where, behind the khara, the Adhvaryu is about to produce the fire. ^ Purvavah, 'drawing in front,' i. e. a young (newly-harnessed) horse. The term may also mean ' conveying eastwards,' whence it is probably used here ; of. Taitt. Br. I, 1,5, 6. * See XIII, 8, 4, 6, where the ox is said to be sacred to Agni (agneya). See also p. 292, note i; and I, 2, 3, 6. * The following particulars, not alluded to by our author, hive 298 S-ATAPATIIA-BRAHMAiVA. they lead the horse in front of it ; so that, in pro- ceeding in front of it, it wards off from it the evil spirits, the Rakshas ; and they carry it (to the Ahava- niya) safely and unmolested by evil spirits. 19. Let them carry it (the fire) in such wise that it turns back towards him (the sacrificer); for, as- suredly, that fire is the (means of) sacrifice, and it is in the direction of him (the sacrificer) that the sacri- fice enters him, that the sacrifice readily inclines to him. And, verily, from whomsoever it (the fire) turns away, from him the sacrifice also turns away; and if any one were to curse him, saying, ' May the sacrifice turn away from him!' then he would indeed be liable to fare thus. 20. Moreover, that (fire) is the (sacrificer's) breath : let them therefore carry it in such wise that it turns to be supplied here from Katy. IV, 8, 29 seq., and the commen- taries: As soon as fire has been obtained from the two pieces of wood, [it is placed in a pan and covered with dry, powdered go- maya ; and] the sacrificer blows it with ' Breath I bestow on the immortal;' and the well-kindled flame he inhales with ' The im- mortal I bestow on the breath' (see II, 2, 2, 15). The fire is then set ablaze with fire-wood and laid down on the newly-made Garhapatya hearth-mound with ' [Om !] Bhur bhuva// sva-^!' (V;\;^. S. Ill, 5) ; and with ' I lay thee down, O Lord of Vows (vratapati), with the law (vrata) of N.N.?' — the gotra-name being inserted in the case of the Bhn'gus and Ahgiras ; and those of different 7?/shis or gods and divine beings in that of others. At the sacri- ficer's bidding the Brahman or Adhvaryu then chants the Rathan- tara-saman (cf. p. 196, note 2). Then follows the uddharawa or taking out fire from the Garhapatya for the Ahavaniya. A bundle of wood is lighted at the lower ends on the Garhapatya and placed in a pan on an underlayer of clay.
3varyu then chants the Rathan- tara-saman (cf. p. 196, note 2). Then follows the uddharawa or taking out fire from the Garhapatya for the Ahavaniya. A bundle of wood is lighted at the lower ends on the Garhapatya and placed in a pan on an underlayer of clay. It is then carried eastwards in such a way that the smoke is directed towards the sacrificer follow- ing it ; the horse being led in front of the fire. At the starting of the procession the Brahman, at the Adhvaryu's call, chants the Vamadevya-saman. II KANDA, I ADHYAYA, 4 BRAHMAiVA, 23. 299 back towards him ; for it is in the direction of him that the breath enters into him. And, verily, from whomsoever it (the fire) turns away, from him the breath also turns away ; and if in that case any one were to curse him, saying, ' May the breath turn away from him!' then he would indeed be liable to fare thus. 21. And, verily, the sacrifice is yonder blowing (wind). Let them, therefore, carry it in such wise that it^ turns towards him; for it is in the direc- tion of him that the sacrifice enters him, that the sacrifice readily inclines to him. And from whom- soever it turns away, from him the sacrifice also turns away ; and if any one were to curse him, say- ing, ' May the sacrifice turn away from him ! ' then he would indeed be liable to fare thus. 22. And, verily, that (fire) is the (sacrificer's) breath. Let them, therefore, carry it in such wise that it turns towards him ; for it is in the direction of him that the breath enters into him. And from whomsoeY^er it (the fire) turns away; from him the breath also turns away ; and if any one were to curse him, saying, 'May the breath turn away from him!' he would indeed be liable to fare thus. 23. He (the Adhvaryu) then makes the horse step on (the Ahavaniya fire-place) ^. When he has made it step on it, he leads it out towards the east, makes it turn round again (from left to right) and lets it ^ Viz. the wind indicated by the backward-turned flame of the fire, as it is carried eastwards to the Ahavaniya. 2 The Adhvaryu sits down and makes the horse put its right fore-foot on the recently prepared hearth-mound. Having then led it eastwards and turned it round, he calls on the Brahman to chant the Bnliat-saman (see p. 196, note 2), 300 SATAPATHA-BRAIIMAJVA. Stand there facing the west. The horse doubtless represents strength : hence he makes it turn round again in order that this strength shall not turn away from him (the sacrificer). 24.
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.
1ted 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. 13. With 'hhd/iV Pra^apati generated the Self; with 'hhuva/iV the (human) race; with 'sva//!' the animals (pani). As much as are the Self, the (human) race, and the animals, so much is this universe : with the universe it (the fire) is accordingly established. 14. 'Bhur bhuva//!' this much he utters while laying down the Garhapatya fire ; for if he were to lay it down with all (three words), wherewith should he lay down the Ahavaniya ? Two syllables ^ ^ Compare XI, i, 6, 3. ^ Viz. sva/;, pronounced su-va>^. In laying down the Garha- patya he utters the first two words, consisting of three syllables; and in la\ing down the Ahavaniya he pronounces all three words, consisting of five syllables. II KANDA, I ADHYAYA, 4 BRAHMAiVA, 1 8. 297 he leaves over, and thereby those (five syllables) become of renewed efficacy ; and with all the five syllables — 'Bhurbhuva/^ sva/^' — he lays down the Ahavaniya, Thus result eight syllables ; for of eight syllables consists the gayatri, and the gayatri is Agni's metre : he thus establishes that (fire) by means of its own metre. 15. Now when the gods were about to set up their fires, the Asuras and Rakshas forbade them, saying, ' The fire shall not be produced ; ye shall not set up your fires!' and because they thus forbade (raksh) them, they are called Rakshas. 16. The gods then perceived this thunderbolt, to wit, the horse. They made it stand before them, and in its safe and foeless shelter the fire was pro- duced. For this reason let him (the Adhvaryu) direct (the Agnidhra) to lead the horse to where he is about to churn the fire. It stands in front of him ^ ; he thus raises the thunderbolt, and in its safe and foeless shelter the fire is produced. 1 7. Let it be one used as a leader^; for such a one possesses unlimited strength. Should he be unable to obtain a leader, it may be any kind of horse. Should he be unable to obtain a horse, it may also be an ox, since that (fire) is related (bandhu) to the ox^ 18. And when they carry that (fire) eastward*, ^ The horse is to stand east of the Garhapatya fire-place, with its head to the west, where, behind the khara, the Adhvaryu is about to produce the fire. ^ Purvavah, 'drawing in front,' i. e. a young (newly-harnessed) horse.
2they carry that (fire) eastward*, ^ The horse is to stand east of the Garhapatya fire-place, with its head to the west, where, behind the khara, the Adhvaryu is about to produce the fire. ^ Purvavah, 'drawing in front,' i. e. a young (newly-harnessed) horse. The term may also mean ' conveying eastwards,' whence it is probably used here ; of. Taitt. Br. I, 1,5, 6. * See XIII, 8, 4, 6, where the ox is said to be sacred to Agni (agneya). See also p. 292, note i; and I, 2, 3, 6. * The following particulars, not alluded to by our author, hive 298 S-ATAPATIIA-BRAHMAiVA. they lead the horse in front of it ; so that, in pro- ceeding in front of it, it wards off from it the evil spirits, the Rakshas ; and they carry it (to the Ahava- niya) safely and unmolested by evil spirits. 19. Let them carry it (the fire) in such wise that it turns back towards him (the sacrificer); for, as- suredly, that fire is the (means of) sacrifice, and it is in the direction of him (the sacrificer) that the sacri- fice enters him, that the sacrifice readily inclines to him. And, verily, from whomsoever it (the fire) turns away, from him the sacrifice also turns away; and if any one were to curse him, saying, ' May the sacrifice turn away from him!' then he would indeed be liable to fare thus. 20. Moreover, that (fire) is the (sacrificer's) breath : let them therefore carry it in such wise that it turns to be supplied here from Katy. IV, 8, 29 seq., and the commen- taries: As soon as fire has been obtained from the two pieces of wood, [it is placed in a pan and covered with dry, powdered go- maya ; and] the sacrificer blows it with ' Breath I bestow on the immortal;' and the well-kindled flame he inhales with ' The im- mortal I bestow on the breath' (see II, 2, 2, 15). The fire is then set ablaze with fire-wood and laid down on the newly-made Garhapatya hearth-mound with ' [Om !] Bhur bhuva// sva-^!' (V;\;^. S. Ill, 5) ; and with ' I lay thee down, O Lord of Vows (vratapati), with the law (vrata) of N.N.?' — the gotra-name being inserted in the case of the Bhn'gus and Ahgiras ; and those of different 7?/shis or gods and divine beings in that of others. At the sacri- ficer's bidding the Brahman or Adhvaryu then chants the Rathan- tara-saman (cf. p. 196, note 2). Then follows the uddharawa or taking out fire from the Garhapatya for the Ahavaniya. A bundle of wood is lighted at the lower ends on the Garhapatya and placed in a pan on an underlayer of clay.
3varyu then chants the Rathan- tara-saman (cf. p. 196, note 2). Then follows the uddharawa or taking out fire from the Garhapatya for the Ahavaniya. A bundle of wood is lighted at the lower ends on the Garhapatya and placed in a pan on an underlayer of clay. It is then carried eastwards in such a way that the smoke is directed towards the sacrificer follow- ing it ; the horse being led in front of the fire. At the starting of the procession the Brahman, at the Adhvaryu's call, chants the Vamadevya-saman. II KANDA, I ADHYAYA, 4 BRAHMAiVA, 23. 299 back towards him ; for it is in the direction of him that the breath enters into him. And, verily, from whomsoever it (the fire) turns away, from him the breath also turns away ; and if in that case any one were to curse him, saying, ' May the breath turn away from him!' then he would indeed be liable to fare thus. 21. And, verily, the sacrifice is yonder blowing (wind). Let them, therefore, carry it in such wise that it^ turns towards him; for it is in the direc- tion of him that the sacrifice enters him, that the sacrifice readily inclines to him. And from whom- soever it turns away, from him the sacrifice also turns away ; and if any one were to curse him, say- ing, ' May the sacrifice turn away from him ! ' then he would indeed be liable to fare thus. 22. And, verily, that (fire) is the (sacrificer's) breath. Let them, therefore, carry it in such wise that it turns towards him ; for it is in the direction of him that the breath enters into him. And from whomsoeY^er it (the fire) turns away; from him the breath also turns away ; and if any one were to curse him, saying, 'May the breath turn away from him!' he would indeed be liable to fare thus. 23. He (the Adhvaryu) then makes the horse step on (the Ahavaniya fire-place) ^. When he has made it step on it, he leads it out towards the east, makes it turn round again (from left to right) and lets it ^ Viz. the wind indicated by the backward-turned flame of the fire, as it is carried eastwards to the Ahavaniya. 2 The Adhvaryu sits down and makes the horse put its right fore-foot on the recently prepared hearth-mound. Having then led it eastwards and turned it round, he calls on the Brahman to chant the Bnliat-saman (see p. 196, note 2), 300 SATAPATHA-BRAIIMAJVA. Stand there facing the west. The horse doubtless represents strength : hence he makes it turn round again in order that this strength shall not turn away from him (the sacrificer). 24.
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.