Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Silently (he lays down) two pointing to the north’, silently (again) two pointing to the east, silently two pointing to the north, silently two pointing to the east. 28. He makes them to amount to thirteen, for there are thirteen months in the year, and the 1 That is, along the north and the south sides of the pot, on the burning sheaths of reed grass; or rather on hot cinders heaped thereon, Kéty. XXVI, 3, 9. They would partly serve the purpose of the ordinary (three) enclosing-sticks ; and Apast. indeed, calls them ‘ paridhi.’ ® Literally, the call of ‘hail!’ (svah4-k4ra) he makes to be the nearer, and the deity the farther. * That is, along the west and the east sides of the pot. According to Apast. Sr. XV, 8, 1-4, two pieces of wood are laid down alternately by the Adhvaryu and the Pratiprasthftr?, the last pieces being then laid down (on the south side) by the former priest. xIv KANDA, I ADHYAYA, 3 BRAHMANA, 32. 467 year is he who shines yonder, and the Pravargya also is that (sun): it is him he thus gratifies, and hence he makes them to amount to thirteen. 29. He then places a gold plate (weighing a hundred grains) on the top (of the pot), with, ‘Protect it from contact with the sky!’ For at that time the gods were afraid lest the Rakshas, the fiends, might injure that (Pravargya) of theirs from above; and that—to wit, gold—being Agni’s seed, it (serves) for repelling the fiends, the Rakshas. But, indeed, the Sky also was afraid of this lest this (Pravargya), when heated and glowing, might injure it: he thus keeps it separate therefrom. It is yellow, for yellow, as it were, is the sky. 30. He (the Adhvaryu) then fans (the fire) thrice by means of (three) fans’, whilst muttering, ‘Honey!’ each time; for honey means breath: he thus lays breath into it.e Three (fans) there are, for there are three breathings, the out (and in)-breathing, the up-breathing and the through-breathing: it is these he thus lays into it. 31. They then fan it thrice* in the non-sunwise way. When the sacrifice had its head cut off, its life-sap flowed away, and went to the Fathers,— the Fathers being three in number*: with them he thus supplies it. 32. But, indeed, the breathings depart from those who perform the fanning at the sacrifice. They 1 They consist of pieces cut from the black antelope-skin (with black and white hair, according to Apast. XV, 5, 12), fastened to sticks, * That is, the Adhvaryu, Pratiprasth4tr?, and Agnfdh then take each one of the fans, and move round the fire whilst keeping it on their left side (the Agntdh going in front). * See p. 465, note 2. Hh2 468 SATAPATHA-BRAHMANA, fan again thrice in the sunwise way,—this makes six; and six in number are these breathings (vital airs) in the head: it is these he thus lays into it, They cook the two Rauhiaa (cakes). When a blaze is produced, he takes off the gold (plate).
2* See p. 465, note 2. Hh2 468 SATAPATHA-BRAHMANA, fan again thrice in the sunwise way,—this makes six; and six in number are these breathings (vital airs) in the head: it is these he thus lays into it, They cook the two Rauhiaa (cakes). When a blaze is produced, he takes off the gold (plate). 33. And when the Hotz? recites this (verse, Rig-v. I, 112, 24), ‘Successful, O Asvins, make ye our voice, the Adhvaryu steps up, and says, ‘The Gharma is aglow'.’ If it be aglow, he may know that the Sacrificer will become more _prosperous; and if it be not aglow, he may know that he will become poorer ; and if it be neither aglow nor the reverse, he may know that he (the Sacrificer) will become neither more prosperous nor poorer: but indeed (the pot) should be fanned so (long) as to be aglow. 34. And, verily, whosoever either teaches, or partakes of, this (Pravargya) enters that life, and that light: the observance thereof is the same as at the creation *, ' That is, apparently, red-hot, glowing (suAita), or perhaps, entirely ablaze, enveloped in flames—outside as well as inside, owing to the ghee with which it was greased all over ; hence hardly, ‘bestrahlt ’ (illumined, shone upon), as the St. Petersb. Dict. takes it; cf. susudana, XIV, 2, 1, 18; 3, 1,14. According to Apast. Sr., the three priests, having completed their circumambulation, sit down on the east, south, and north side respectively, and continué to fan the pot, at the same time oiling it with ghee, until the pot is ablaze, when the Adhvaryu takes off the gold plate. According to K&ty., on the other hand, the Pratiprasth4trs’ proceeds with the baking of the cakes, whilst the Adhvaryu sprinkles the pot with ghee each time that the Hotr?, in his recitation, utters the syllable ‘om’ at the end of a verse. Before the last verse, the twenty-fifth, of the same hymn concluding the first part of the recitation, a special verse, IX, 83, 3, is inserted. Asv. St. IV, 6, 2-3. 3 See p. 458, note 1. XIV KANDA, I ADHYAYA, 4 BRAHMANA, 5. 469 Fourtu BRAHMAMNA. ' 1. Now, when the Adhvaryu here steps up and says, ‘The Gharma is aglow, they step up and revere it (the Mahavira) with the AvakAsa!; but the ‘avak4sa’ are the vital airs: it is thus the vital airs he lays into it. Six of them? step up to it, for six in number are these vital airs in the head: it is these he thus lays into it. . 2, [Vag. S. XX XVII, 14,] ‘The child of the gods,—the child (garbha) of the gods, in truth, is he that. shines yonder, for he holds (grabh) everything here, and by him everything here is held; and the Pravargya also is that (sun): it is him he thus gratifies, and therefore he says, ‘The child of the gods.’ 3. ‘The father of thoughts, —for he (the sun) is indeed the father of thoughts ;—‘the lord of creatures, —for he is indeed the lord of creatures.
3‘The father of thoughts, —for he (the sun) is indeed the father of thoughts ;—‘the lord of creatures, —for he is indeed the lord of creatures. 4. ‘The god hath united with the god Savitvz,—for the god (the Mahavira) has indeed united with the god Savitré (the sun) ;—‘with Sarya he shineth,—for (equally) with Sarya (the sun) he has indeed shone. 5. (Vag. S. XX XVII, 15,]‘Agni hath united with Agni,—for Agni (fire) has indeed united with Agni;—‘ with the divine Savitr2,—for with the divine Savitvz he has indeed united ;—‘ with Sfrya ' Avak4sa (looks, or possibly, apertures) is the technical designation of the verses Vag. S. XXXVII, 14-20 a. * Viz. the Sacrificer and the priests with the exception of the Prastotrs. 470 SATAPATHA-BRAHMANA. he hath shone,’—for with Sdrya he has indeed shone. 6. ‘Hail! Agni hath united with his heat,— for Agni has indeed united with his heat; the call of hail he places first, and the deity last: the significance of this is the same as before ;—‘ with the divine Savit7z,—for with the divine Savitz? he has indeed united;—‘with Sfdrya he hath shed light,—for with Sdrya he has indeed shed light. 7. These, then, are three ‘avak4sa,—for there are three vital airs, the in (and out)-breathing, the up-breathing, and the through-breathing: it is thereby that he lays it (the vital air) into him. 8. (Vag. S. XX XVII, 16,] ‘The sustainer of the sky, and of heat upon earth, shineth forth,—for as the sustainer of the sky, and of heat on earth, that (sun, and Mahavira) indeed shines forth;—‘the divine sustainer of the gods, he, the immortal, born of heat,—for he is indeed the divine sustainer of the gods, the immortal one, born of heat;—‘grant unto us speech, devoted to the gods!’—speech doubtless is worship: he thus means to say thereby, ‘bestow upen us worship whereby we shall please the gods!’ 9. (Vag. S. XX XVII, 17; Aeg-v. I, 164, 31; X, 177, 3,) ‘I beheld the guardian, the neverresting',—he who shines yonder is indeed the guardian, for he guards everything here; and he does not lie down to rest: therefore he says, ‘I beheld the guardian, the never-resting ;’— ? Or, as Mahfdhara and Séyaza take it, the never-falling. xIV KANDA, I ADHYAYA, 4 BRAHMANA, 14. 471 10. ‘Wandering on paths hitherand thither, —for he indeed wanders hither and thither on the divine’ paths;—‘arraying himself in the gathering and the radiating,—for he indeed arrays himself in the gathering (converging) and the radiating regions, or rays;—‘he moveth to and fro within the spheres,—for again and again he wanders moving within these worlds. 11. [Vag. S. XX XVII, 18,]‘O lord of all worlds, O lord of all thought, O lord of all speech, O lord of every speech!’ that is, ‘O lord of all this (universe) ;'—‘ Thou art heard by the gods, O god Gharma, as a god, guard thou the gods!’ in this there is nothing hidden, so to speak.
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.
1Silently (he lays down) two pointing to the north’, silently (again) two pointing to the east, silently two pointing to the north, silently two pointing to the east. 28. He makes them to amount to thirteen, for there are thirteen months in the year, and the 1 That is, along the north and the south sides of the pot, on the burning sheaths of reed grass; or rather on hot cinders heaped thereon, Kéty. XXVI, 3, 9. They would partly serve the purpose of the ordinary (three) enclosing-sticks ; and Apast. indeed, calls them ‘ paridhi.’ ® Literally, the call of ‘hail!’ (svah4-k4ra) he makes to be the nearer, and the deity the farther. * That is, along the west and the east sides of the pot. According to Apast. Sr. XV, 8, 1-4, two pieces of wood are laid down alternately by the Adhvaryu and the Pratiprasthftr?, the last pieces being then laid down (on the south side) by the former priest. xIv KANDA, I ADHYAYA, 3 BRAHMANA, 32. 467 year is he who shines yonder, and the Pravargya also is that (sun): it is him he thus gratifies, and hence he makes them to amount to thirteen. 29. He then places a gold plate (weighing a hundred grains) on the top (of the pot), with, ‘Protect it from contact with the sky!’ For at that time the gods were afraid lest the Rakshas, the fiends, might injure that (Pravargya) of theirs from above; and that—to wit, gold—being Agni’s seed, it (serves) for repelling the fiends, the Rakshas. But, indeed, the Sky also was afraid of this lest this (Pravargya), when heated and glowing, might injure it: he thus keeps it separate therefrom. It is yellow, for yellow, as it were, is the sky. 30. He (the Adhvaryu) then fans (the fire) thrice by means of (three) fans’, whilst muttering, ‘Honey!’ each time; for honey means breath: he thus lays breath into it.e Three (fans) there are, for there are three breathings, the out (and in)-breathing, the up-breathing and the through-breathing: it is these he thus lays into it. 31. They then fan it thrice* in the non-sunwise way. When the sacrifice had its head cut off, its life-sap flowed away, and went to the Fathers,— the Fathers being three in number*: with them he thus supplies it. 32. But, indeed, the breathings depart from those who perform the fanning at the sacrifice. They 1 They consist of pieces cut from the black antelope-skin (with black and white hair, according to Apast. XV, 5, 12), fastened to sticks, * That is, the Adhvaryu, Pratiprasth4tr?, and Agnfdh then take each one of the fans, and move round the fire whilst keeping it on their left side (the Agntdh going in front). * See p. 465, note 2. Hh2 468 SATAPATHA-BRAHMANA, fan again thrice in the sunwise way,—this makes six; and six in number are these breathings (vital airs) in the head: it is these he thus lays into it, They cook the two Rauhiaa (cakes). When a blaze is produced, he takes off the gold (plate).
2* See p. 465, note 2. Hh2 468 SATAPATHA-BRAHMANA, fan again thrice in the sunwise way,—this makes six; and six in number are these breathings (vital airs) in the head: it is these he thus lays into it, They cook the two Rauhiaa (cakes). When a blaze is produced, he takes off the gold (plate). 33. And when the Hotz? recites this (verse, Rig-v. I, 112, 24), ‘Successful, O Asvins, make ye our voice, the Adhvaryu steps up, and says, ‘The Gharma is aglow'.’ If it be aglow, he may know that the Sacrificer will become more _prosperous; and if it be not aglow, he may know that he will become poorer ; and if it be neither aglow nor the reverse, he may know that he (the Sacrificer) will become neither more prosperous nor poorer: but indeed (the pot) should be fanned so (long) as to be aglow. 34. And, verily, whosoever either teaches, or partakes of, this (Pravargya) enters that life, and that light: the observance thereof is the same as at the creation *, ' That is, apparently, red-hot, glowing (suAita), or perhaps, entirely ablaze, enveloped in flames—outside as well as inside, owing to the ghee with which it was greased all over ; hence hardly, ‘bestrahlt ’ (illumined, shone upon), as the St. Petersb. Dict. takes it; cf. susudana, XIV, 2, 1, 18; 3, 1,14. According to Apast. Sr., the three priests, having completed their circumambulation, sit down on the east, south, and north side respectively, and continué to fan the pot, at the same time oiling it with ghee, until the pot is ablaze, when the Adhvaryu takes off the gold plate. According to K&ty., on the other hand, the Pratiprasth4trs’ proceeds with the baking of the cakes, whilst the Adhvaryu sprinkles the pot with ghee each time that the Hotr?, in his recitation, utters the syllable ‘om’ at the end of a verse. Before the last verse, the twenty-fifth, of the same hymn concluding the first part of the recitation, a special verse, IX, 83, 3, is inserted. Asv. St. IV, 6, 2-3. 3 See p. 458, note 1. XIV KANDA, I ADHYAYA, 4 BRAHMANA, 5. 469 Fourtu BRAHMAMNA. ' 1. Now, when the Adhvaryu here steps up and says, ‘The Gharma is aglow, they step up and revere it (the Mahavira) with the AvakAsa!; but the ‘avak4sa’ are the vital airs: it is thus the vital airs he lays into it. Six of them? step up to it, for six in number are these vital airs in the head: it is these he thus lays into it. . 2, [Vag. S. XX XVII, 14,] ‘The child of the gods,—the child (garbha) of the gods, in truth, is he that. shines yonder, for he holds (grabh) everything here, and by him everything here is held; and the Pravargya also is that (sun): it is him he thus gratifies, and therefore he says, ‘The child of the gods.’ 3. ‘The father of thoughts, —for he (the sun) is indeed the father of thoughts ;—‘the lord of creatures, —for he is indeed the lord of creatures.
3‘The father of thoughts, —for he (the sun) is indeed the father of thoughts ;—‘the lord of creatures, —for he is indeed the lord of creatures. 4. ‘The god hath united with the god Savitvz,—for the god (the Mahavira) has indeed united with the god Savitré (the sun) ;—‘with Sarya he shineth,—for (equally) with Sarya (the sun) he has indeed shone. 5. (Vag. S. XX XVII, 15,]‘Agni hath united with Agni,—for Agni (fire) has indeed united with Agni;—‘ with the divine Savitr2,—for with the divine Savitvz he has indeed united ;—‘ with Sfrya ' Avak4sa (looks, or possibly, apertures) is the technical designation of the verses Vag. S. XXXVII, 14-20 a. * Viz. the Sacrificer and the priests with the exception of the Prastotrs. 470 SATAPATHA-BRAHMANA. he hath shone,’—for with Sdrya he has indeed shone. 6. ‘Hail! Agni hath united with his heat,— for Agni has indeed united with his heat; the call of hail he places first, and the deity last: the significance of this is the same as before ;—‘ with the divine Savit7z,—for with the divine Savitz? he has indeed united;—‘with Sfdrya he hath shed light,—for with Sdrya he has indeed shed light. 7. These, then, are three ‘avak4sa,—for there are three vital airs, the in (and out)-breathing, the up-breathing, and the through-breathing: it is thereby that he lays it (the vital air) into him. 8. (Vag. S. XX XVII, 16,] ‘The sustainer of the sky, and of heat upon earth, shineth forth,—for as the sustainer of the sky, and of heat on earth, that (sun, and Mahavira) indeed shines forth;—‘the divine sustainer of the gods, he, the immortal, born of heat,—for he is indeed the divine sustainer of the gods, the immortal one, born of heat;—‘grant unto us speech, devoted to the gods!’—speech doubtless is worship: he thus means to say thereby, ‘bestow upen us worship whereby we shall please the gods!’ 9. (Vag. S. XX XVII, 17; Aeg-v. I, 164, 31; X, 177, 3,) ‘I beheld the guardian, the neverresting',—he who shines yonder is indeed the guardian, for he guards everything here; and he does not lie down to rest: therefore he says, ‘I beheld the guardian, the never-resting ;’— ? Or, as Mahfdhara and Séyaza take it, the never-falling. xIV KANDA, I ADHYAYA, 4 BRAHMANA, 14. 471 10. ‘Wandering on paths hitherand thither, —for he indeed wanders hither and thither on the divine’ paths;—‘arraying himself in the gathering and the radiating,—for he indeed arrays himself in the gathering (converging) and the radiating regions, or rays;—‘he moveth to and fro within the spheres,—for again and again he wanders moving within these worlds. 11. [Vag. S. XX XVII, 18,]‘O lord of all worlds, O lord of all thought, O lord of all speech, O lord of every speech!’ that is, ‘O lord of all this (universe) ;'—‘ Thou art heard by the gods, O god Gharma, as a god, guard thou the gods!’ in this there is nothing hidden, so to speak.
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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