Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
18. And light, indeed, is Agni, might Vayu (the 1 ? That is to say, those deities have taken possession of everything else. Cf. J. Muir, Orig. Sansk. Texts, vol. v, p. 377. 174 SATAPATHA-BRALIMANA. wind), glory Aditya (the sun), and what other gods there are they are everything. g. And light, indeed, is the Azg-veda, might the Yagur-veda, glory the S4ma-veda, and what other Vedas there are they are everything. 10. And light, indeed, is speech, might the breath, glory the eye, and what other vital airs there are they are everything. 11. Let him know this:—‘All the worlds have I placed within mine own self, and mine own self have I placed within all the worlds; all the gods have I placed within mine own self, and mine own self have I placed within all the gods; all the Vedas have I placed within mine own self, and mine own self have I placed within all the Vedas; all the vital airs have I placed within mine own self, and mine own self have I placed within the vital airs.’ For imperishable, indeed, are the worlds, imperishable the gods, imperishable the Vedas, imperishable the vital airs, imperishable is the All: and, verily, whosoever thus knows this, passes from the imperishable unto the imperishable, conquers recurrent death, and attains the full measure of life. FirtH BrAHMANA, 1. Of old, indeed, they were wont to seize this victim as one dedicated to Savitz, but now they seize it as one dedicated to Pragdpati, saying, ‘Savitrz, in truth, is the same as Pragapati.’ It is therefore after having thrown together the (sacrificial) fires that they ought to perform this (animal) sacrifice on the Gvzhapati’s own fires, thinking, ‘May we also have a share in this tail (of the victim) wherewith they are now making offering together to the wives Xl KAWDA, 3 ADHYAYA, 5 BRAHMANA, 5. 175 (of the gods).’ They then perform the initiation ceremony whenever they choose. 2. Here now they say, ‘They ought to have separate hearths; and if one of the initiates were to be taken ill let him stay aside offering the Agnihotra. If he gets well again, they bring (the fires) together and invite him to join them; but if he dies they burn him by his own (three) fires? without an (ordinary) fire for (burning) a dead body; and the other sacrificers sit (through the sacrificial session);—such at least is the performance in the case of one who keeps up his sacrificial fires; but, indeed, they have their hearths in common: the theological explication of this is the same as in regard to the preparatory ceremonial ?.’ 3. They also say, ‘ Seeing that the performers of a year’s session become initiated for a year, how does their Agnihotra come to be uninterrupted ?” Let him reply, ‘ By the fast-milk.’ 4. They also say, ‘Seeing that the performers of a year’s session become initiated for a year, how does their Full-moon oblation come to be uninterrupted?’ Let him reply, ‘By the ghee and the sacrificial cake.’
2They also say, ‘Seeing that the performers of a year’s session become initiated for a year, how does their Full-moon oblation come to be uninterrupted?’ Let him reply, ‘By the ghee and the sacrificial cake.’ 5. They also say, ‘ Seeing that the performers of a year’s session become initiated for a year, how does their New-moon oblation come to be uninterrupted ?’ Let him reply, ‘ By the sour curds and the cake.’ 1 This is the regular procedure in accordance with Grthya rites, cf. Asv. Gri hy. IV, 2, 13-13; whilst Paraskara, III, 10, 11, merely says, ‘ with the domestic fire they burn him who has established his (sacred) fire.’ 3 For the ‘ puraskarana,’ see part iv, p. 337, note 2. 176 SATAPATHA-BRAHMANA. 6. They also say, ‘Seeing that the performers of a year’s session become initiated for a year, how does their offering to the Fathers come to be uninterrupted?’ Let him reply,‘ By the Aupdsana (rites’).’ 7. They also say, ‘Seeing that the performers of a year's session become initiated for a year, how does their offering of firstfruits come to be uninterrupted ?’ Let him’ reply, ‘ By Soma’s pap®.’ 8. They also say, ‘Seeing that the performers of a year’s session become initiated for a year, how do their seasonal offerings come to be uninterrupted?’ Let him reply, ‘ By the Payasy4 *.’ 9. They also say, ‘Seeing that the performers of a year's session become initiated for a year, how does their animal sacrifice come to be uninterrupted?’ Let him reply, ‘By the animal and the cake 4.’ 10. They also say, ‘ Seeing that the performers of a year’s session become initiated for a year, how ' Viz., by those rites which, during the time for which the Sacrificer is initiated, may be performed on his domestic (Avasathya or Aupfsana) fire. Cf. Katy. I, 1, 20. 21. Whether the domestic offerings to the Fathers (sraddha) may be so performed seems doubtful. ? For the ordinary performance of the Agrayaneshdi, see part i, p- 370 seqq. According to Katy. IV, 6, 11 seq. the performance of a year’s sattra is to mark the time at which the offering of firstfruits would otherwise have taken place by using new grain for his vrata-food, as well as for two Rauhina cakes at the Upasads, and for the cakes offered in the animal sacrifice of the Soma days; and that a pap of new sy4m4ka (millet) is to be offered to Soma at the proper season (during the rains, or autumn), and a pap of bamboo grain in summer. * For this dish, made by the addition of fresh boiled milk to sour curds, see part i, p. 381, note 2. ‘ That is, by the animal offered on each successive Soma day, and the (savantya) purodasas offered subsequently; cf. IV, 2, 5, 14-22. xl KAWDA, 3 ADHYAYA, 5 BRAHMANA, 13. 177 does their Soma come to be uninterrupted?’ Let him reply, ‘ By the Soma-pressings.’ 11. It is thus that these sacrificial rites enter into the year; and, verily, whosoever thus knows this entering of the sacrificial rites into the year becomes a sharer in the heavenly world.
3177 does their Soma come to be uninterrupted?’ Let him reply, ‘ By the Soma-pressings.’ 11. It is thus that these sacrificial rites enter into the year; and, verily, whosoever thus knows this entering of the sacrificial rites into the year becomes a sharer in the heavenly world. 12. In the year there should be known to be uniformity :—one Atiratra they perform before, and one after, the Vishuvat; fifty-three Agnishéomas they perform before, and fifty-three after, the Vishuvat; one hundred and twenty Ukthya days they perform before, and one hundred and twenty after, the Vishuvat,—thus at least in the case of those who perform the Svarasimans as Ukthyas, 13. And in the case of those who (perform them) as Agnish¢omas, they perform fifty-six Agnish¢omas before, and fifty-six after, the Vishuvat; one hundred and seventeen Ukthya days they perform before, and one hundred and seventeen after, the Vishuvat; six Shodasins they perform before, and six after, the Vishuvat; thirty Shadahas' they perform before, and thirty after, the Vishuvat :—such, then, is the uniformity of that (year), and, verily, he who thus knows this goes through a course of sacrificial performance which is uniform, and not ineffectual, neither defective nor redundant. 1 That is, counting the Prayaniya Atiratra, Xaturvimsa, Abhigit, and ‘three Svarasimans as one six-days’ performance, before the Vishuvat; and the three Svarasimans, the Visvagit, Gosh/oma, Ayushfoma, four days of the Dasarftra (preceding and succeeding the central Shadaha), the Mah4vrata, and Udayaniya Atiratra as two six-days’ performances after the Vishuvat. [44] N 178 SATAPATHA-BRAHMANA, Fourtu ApuyAya. First BRAHMANA. ExpraTory CEREMONIES IN CONNECTION WITH THE AGNIHOTRA. 1. Verily, they who perform an Agnihotra enter upon a long sacrificial session:—the Agnihotra, indeed, is a sacrificial session ensuring death in old age’, for people are set free from it either by old age or by death. 2. Here, now, they say, ‘If either a team (yukta) were to drive through, or people were to walk to and fro, between the two fires of such a one performing an Agnihotra, and (being thus) a performer of a long session, what rite and what expiation would there be in that case?’ He may, indeed, perform an expiation, and also offer an ish¢i; but let him disregard it, for he who lays down his two fires doubtless spreads himself all over these worlds. 3. His Garhapatya is this (terrestrial) world, his Anvahéryapafana (or southern fire) the air-world, and his Ahavantya yonder (heavenly) world; and freely, indeed, birds, both combined (yukta) and single, pass to and fro in these worlds; and even if a whole crowd were to pass through between his fires, let him know that no harm and no hurt will come to him. 4. ‘But, surely, there are three unclean animals, a vicious boar, a vicious ram?, and a dog: if any
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.
18. And light, indeed, is Agni, might Vayu (the 1 ? That is to say, those deities have taken possession of everything else. Cf. J. Muir, Orig. Sansk. Texts, vol. v, p. 377. 174 SATAPATHA-BRALIMANA. wind), glory Aditya (the sun), and what other gods there are they are everything. g. And light, indeed, is the Azg-veda, might the Yagur-veda, glory the S4ma-veda, and what other Vedas there are they are everything. 10. And light, indeed, is speech, might the breath, glory the eye, and what other vital airs there are they are everything. 11. Let him know this:—‘All the worlds have I placed within mine own self, and mine own self have I placed within all the worlds; all the gods have I placed within mine own self, and mine own self have I placed within all the gods; all the Vedas have I placed within mine own self, and mine own self have I placed within all the Vedas; all the vital airs have I placed within mine own self, and mine own self have I placed within the vital airs.’ For imperishable, indeed, are the worlds, imperishable the gods, imperishable the Vedas, imperishable the vital airs, imperishable is the All: and, verily, whosoever thus knows this, passes from the imperishable unto the imperishable, conquers recurrent death, and attains the full measure of life. FirtH BrAHMANA, 1. Of old, indeed, they were wont to seize this victim as one dedicated to Savitz, but now they seize it as one dedicated to Pragdpati, saying, ‘Savitrz, in truth, is the same as Pragapati.’ It is therefore after having thrown together the (sacrificial) fires that they ought to perform this (animal) sacrifice on the Gvzhapati’s own fires, thinking, ‘May we also have a share in this tail (of the victim) wherewith they are now making offering together to the wives Xl KAWDA, 3 ADHYAYA, 5 BRAHMANA, 5. 175 (of the gods).’ They then perform the initiation ceremony whenever they choose. 2. Here now they say, ‘They ought to have separate hearths; and if one of the initiates were to be taken ill let him stay aside offering the Agnihotra. If he gets well again, they bring (the fires) together and invite him to join them; but if he dies they burn him by his own (three) fires? without an (ordinary) fire for (burning) a dead body; and the other sacrificers sit (through the sacrificial session);—such at least is the performance in the case of one who keeps up his sacrificial fires; but, indeed, they have their hearths in common: the theological explication of this is the same as in regard to the preparatory ceremonial ?.’ 3. They also say, ‘ Seeing that the performers of a year’s session become initiated for a year, how does their Agnihotra come to be uninterrupted ?” Let him reply, ‘ By the fast-milk.’ 4. They also say, ‘Seeing that the performers of a year’s session become initiated for a year, how does their Full-moon oblation come to be uninterrupted?’ Let him reply, ‘By the ghee and the sacrificial cake.’
2They also say, ‘Seeing that the performers of a year’s session become initiated for a year, how does their Full-moon oblation come to be uninterrupted?’ Let him reply, ‘By the ghee and the sacrificial cake.’ 5. They also say, ‘ Seeing that the performers of a year’s session become initiated for a year, how does their New-moon oblation come to be uninterrupted ?’ Let him reply, ‘ By the sour curds and the cake.’ 1 This is the regular procedure in accordance with Grthya rites, cf. Asv. Gri hy. IV, 2, 13-13; whilst Paraskara, III, 10, 11, merely says, ‘ with the domestic fire they burn him who has established his (sacred) fire.’ 3 For the ‘ puraskarana,’ see part iv, p. 337, note 2. 176 SATAPATHA-BRAHMANA. 6. They also say, ‘Seeing that the performers of a year’s session become initiated for a year, how does their offering to the Fathers come to be uninterrupted?’ Let him reply,‘ By the Aupdsana (rites’).’ 7. They also say, ‘Seeing that the performers of a year's session become initiated for a year, how does their offering of firstfruits come to be uninterrupted ?’ Let him’ reply, ‘ By Soma’s pap®.’ 8. They also say, ‘Seeing that the performers of a year’s session become initiated for a year, how do their seasonal offerings come to be uninterrupted?’ Let him reply, ‘ By the Payasy4 *.’ 9. They also say, ‘Seeing that the performers of a year's session become initiated for a year, how does their animal sacrifice come to be uninterrupted?’ Let him reply, ‘By the animal and the cake 4.’ 10. They also say, ‘ Seeing that the performers of a year’s session become initiated for a year, how ' Viz., by those rites which, during the time for which the Sacrificer is initiated, may be performed on his domestic (Avasathya or Aupfsana) fire. Cf. Katy. I, 1, 20. 21. Whether the domestic offerings to the Fathers (sraddha) may be so performed seems doubtful. ? For the ordinary performance of the Agrayaneshdi, see part i, p- 370 seqq. According to Katy. IV, 6, 11 seq. the performance of a year’s sattra is to mark the time at which the offering of firstfruits would otherwise have taken place by using new grain for his vrata-food, as well as for two Rauhina cakes at the Upasads, and for the cakes offered in the animal sacrifice of the Soma days; and that a pap of new sy4m4ka (millet) is to be offered to Soma at the proper season (during the rains, or autumn), and a pap of bamboo grain in summer. * For this dish, made by the addition of fresh boiled milk to sour curds, see part i, p. 381, note 2. ‘ That is, by the animal offered on each successive Soma day, and the (savantya) purodasas offered subsequently; cf. IV, 2, 5, 14-22. xl KAWDA, 3 ADHYAYA, 5 BRAHMANA, 13. 177 does their Soma come to be uninterrupted?’ Let him reply, ‘ By the Soma-pressings.’ 11. It is thus that these sacrificial rites enter into the year; and, verily, whosoever thus knows this entering of the sacrificial rites into the year becomes a sharer in the heavenly world.
3177 does their Soma come to be uninterrupted?’ Let him reply, ‘ By the Soma-pressings.’ 11. It is thus that these sacrificial rites enter into the year; and, verily, whosoever thus knows this entering of the sacrificial rites into the year becomes a sharer in the heavenly world. 12. In the year there should be known to be uniformity :—one Atiratra they perform before, and one after, the Vishuvat; fifty-three Agnishéomas they perform before, and fifty-three after, the Vishuvat; one hundred and twenty Ukthya days they perform before, and one hundred and twenty after, the Vishuvat,—thus at least in the case of those who perform the Svarasimans as Ukthyas, 13. And in the case of those who (perform them) as Agnish¢omas, they perform fifty-six Agnish¢omas before, and fifty-six after, the Vishuvat; one hundred and seventeen Ukthya days they perform before, and one hundred and seventeen after, the Vishuvat; six Shodasins they perform before, and six after, the Vishuvat; thirty Shadahas' they perform before, and thirty after, the Vishuvat :—such, then, is the uniformity of that (year), and, verily, he who thus knows this goes through a course of sacrificial performance which is uniform, and not ineffectual, neither defective nor redundant. 1 That is, counting the Prayaniya Atiratra, Xaturvimsa, Abhigit, and ‘three Svarasimans as one six-days’ performance, before the Vishuvat; and the three Svarasimans, the Visvagit, Gosh/oma, Ayushfoma, four days of the Dasarftra (preceding and succeeding the central Shadaha), the Mah4vrata, and Udayaniya Atiratra as two six-days’ performances after the Vishuvat. [44] N 178 SATAPATHA-BRAHMANA, Fourtu ApuyAya. First BRAHMANA. ExpraTory CEREMONIES IN CONNECTION WITH THE AGNIHOTRA. 1. Verily, they who perform an Agnihotra enter upon a long sacrificial session:—the Agnihotra, indeed, is a sacrificial session ensuring death in old age’, for people are set free from it either by old age or by death. 2. Here, now, they say, ‘If either a team (yukta) were to drive through, or people were to walk to and fro, between the two fires of such a one performing an Agnihotra, and (being thus) a performer of a long session, what rite and what expiation would there be in that case?’ He may, indeed, perform an expiation, and also offer an ish¢i; but let him disregard it, for he who lays down his two fires doubtless spreads himself all over these worlds. 3. His Garhapatya is this (terrestrial) world, his Anvahéryapafana (or southern fire) the air-world, and his Ahavantya yonder (heavenly) world; and freely, indeed, birds, both combined (yukta) and single, pass to and fro in these worlds; and even if a whole crowd were to pass through between his fires, let him know that no harm and no hurt will come to him. 4. ‘But, surely, there are three unclean animals, a vicious boar, a vicious ram?, and a dog: if any
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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