Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1II, 7, 4 comm.)—the priest alone does so. 02 196 SATAPATHA-BRAHMANA. turn to, him. This, then, is the rite performed in that case. 7. They also say, ‘If the sun were to rise over any one’s Ahavantya not having been taken out, what rite and what expiation would there be in that case?’ Verily, those rays are the All-gods; and, having dwelt there, they now go from him, and that (Agnihotra) fails him, because the gods go from him; and after that failure—whether he know it or know it not—those two (fires) say, ‘He (the sun) has risen on his unlifted (fire). In such a case let him proceed thus:—having fastened a piece of white gold (silver) to a plant of darbha grass, let him order it to be taken towards the front: thus it is made of the form of the moon; and, the moon being the night, it is made of the form of the night. And darbha plants are a means of purification: he thus purifies it thereby. Having then kindled some firewood, let him order it to be taken after (the piece of silver), A Brahmasa descended from a Ashi should take it out, for a Brahmaza descended from a Azshi represents all the deities: it is thus with the help of all the deities that he causes it (the fire) to succeed. Having laid it down, he returns, and, having placed ghee on the Garhapatya, taken it off, purified it and looked down upon it, he takes ghee in the same way as it was taken before, and, having seized a log, he hastens up to the front; and, having put the log on the Ahavantya, he bends his right knee and offers with, ‘To the All-gods, hail!’ The import is the same as before ; and, verily, no hurt and no harm of any kind befalls where that expiation is made. This, then, is the rite performed in that case. XII KANDA, 5 ADHYAYA, I BRAHMANA, 3. 197 Firta ApuyAya. First BRAHMANA. CEREMONIES IN CONNECTION WITH THE DEatH OF THE AGNIHOTRIN. 1. They also say, ‘If that performer of a long sacrificial session—to wit, he who (regularly) offers the Agnihotra—were to die whilst staying abroad, are they to sacrifice for-him or not?’ Now, some indeed think that (his Agnihotra) should be offered till they get home!; but let him not do so, for that (fire) does not submit thereto that they should offer to it, as for the burning of a dead body: it is rather to sacrifice and oblations that it submits, and, unable to endure it, it stays by him with impatience. 2. And some, indeed, say, ‘ They (the fires) should lie in the very same condition, kept up (with fuel) but without offering being made on them;’ but let him not do so, for that (fire) does not submit thereto that they should kindle it as for the burning of a dead body: it is rather to sacrifice and oblations that it submits, and, unable to endure it, it stays by him with impatience. 3.. And some, indeed, having lifted the two fires
23.. And some, indeed, having lifted the two fires 1 Prof. Delbrtick, Altind. Syntax, p. 430, takes ‘4ganto’’ in the sense,—‘ (thinking) he may still come;’ but cf. Katy. XXV, 8, 9 with comm., according to which, in case of an Agnihotrin dying away from home, his people are—if the place of his death be somewhere near his home—to take the body there ; but if it be far from home, they are to kindle a fire by ‘churning’ and burn the body, and having collected the bones and taken them home, they are there to perform the punardaha, or second cremation ; and in either case the Agnihotra is to be performed regularly for the deceased, in the evening and morning, ‘till the body or the bones arrive at the house (grihagamanaparyantam).’ The force of ‘iti’ here evidently is, —(thinking,) ‘ we will do so until the home-coming.’ Harisvamin rightly resolves ‘ 4gantoh’ by ‘4 4gantof.’ 198 SATAPATHA-BRAHMANA. on the churning-sticks, lay them down, and churn it (the new fire) out on his being brought (home) ; but let him not do so, for that (fire) does not submit thereto that they should churn it out as for the burning of a dead body: it is rather to sacrifice and oblations that it submits, and, unable to endure it, it stays by him with impatience. 4. Let him rather proceed thus:—let him bid them seek for a cow suckling an adopted calf, and let him make offering with milk from her; for tainted is that milk which comes from a cow suckling an adopted calf, and tainted is the Agnihotra of one who is dead: by thus removing the tainted by the tainted, he becomes more glorious. 5. Concerning this there also is a simile :—if two smashed cars were to (be made to) unite there would be at least one (fit) for driving. 6. The procedure of this same Agnihotra (is as follows) :—He causes her to be milked whilst eastward invested; for, sacrificially invested, one gets (the Agnihotra-cow) milked for the gods, but in the case of the Fathers it is done thus. 7. He does not put (the milk) on the (burning) coals?; for were he to put it on coals he would be doing (what is done) for the gods: having shifted some hot cinders from the G4rhapatya towards the right (south) side, he puts it thereon, and thus makes it to be sacred to the Fathers. 1 That is, wearing the Br&ahmazical cord over the right shoulder, and under the left arm; instead of over the left shoulder, and under the right arm as is done at the sacrifice. * For boiling the milk for the Agnihotra burning coals are shifted northwards from the G&rhapatya, and the pot placed thereon; see part i, p. 330, note. XII KANDA, 5 ADHYAYA, I BRAHMANA, II. 199
3* For boiling the milk for the Agnihotra burning coals are shifted northwards from the G&rhapatya, and the pot placed thereon; see part i, p. 330, note. XII KANDA, 5 ADHYAYA, I BRAHMANA, II. 199 8. He does not cause the light (of a burning straw) to fall upon it, nor does he pour water to it; for were he to make the light fall on it, and to pour water to it, he would be doing (what is done) for the gods. He does not take it off thrice, setting it down each time!; for were he take it off thrice, setting it down each time, he would be doing (what is done) for the gods: only once he takes it off drawing it downwards?, and thus makes it to be sacred to the Fathers. g. He does not say, ‘I will ladle out?!’ nor does he ladle out (the milk) four times; for were he to say ‘I will ladle out!’ and were he to ladle out four times, he would be doing (what is done) for the gods : only once he silently turns it upside down (into the spoon), and thus makes it to be sacred to the Fathers. 10. He does not take it (to the Ahavaniya) whilst holding a kindling-stick over (the handle of the spoon‘); for were he to take it (there) whilst holding a kindling-stick over it, he would be doing (what is done) for the gods: he takes it whilst holding (a billet) underneath, and thus makes it to be sacred to the Fathers. 11. He does not pass along the north side of the G4rhapatya®, for were he to pass along the north 1 When a spoonful of water has been added to the Agnihotramilk, and the light of a burning straw again thrown on it, the pot is taken up three several times and put down each time further north on the hot ashes ; see part i, p. 331, note 1. * That is, down from the ashes—towards the south (where the Fathers, or departed ancestors, are supposed to reside),—whilst in the case of the ordinary Agnihotra he would be shifting the pot more and more upwards, or northwards. Cf. Katy. XXV, 8, ro. 5 See XII, 4, 2, 8. * See part i, p. 331, note 4. 5 Possibly we ought to translate,—he does not go to the north side of the Garhapatya (but to the south side)—that is, if he makes 200 SATAPATHA-BRAHMANA. side of the Garhapatya he would be doing (what is done) for the gods: he passes along the south side of the Garhapatya, and thus makes it to be sacred to the Fathers. 12. And that sacrificial grass which (ordinarily) is lying with its tops towards the north he lays so as to have its tops towards the south, and thus makes (the offering) to be sacred to the Fathers. And having put a kindling-stick on the Ahavantya, and bent his left knee, he silently turns (the ladle) once upside down (pouring the milk into the fire) and thus makes it to be sacred to the Fathers. He neither shakes (the spoon) upwards’, nor wipes it, nor does he eat (the milk left in the spoon), nor does he throw it out: he thus makes it to be sacred to the Fathers.
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.
1II, 7, 4 comm.)—the priest alone does so. 02 196 SATAPATHA-BRAHMANA. turn to, him. This, then, is the rite performed in that case. 7. They also say, ‘If the sun were to rise over any one’s Ahavantya not having been taken out, what rite and what expiation would there be in that case?’ Verily, those rays are the All-gods; and, having dwelt there, they now go from him, and that (Agnihotra) fails him, because the gods go from him; and after that failure—whether he know it or know it not—those two (fires) say, ‘He (the sun) has risen on his unlifted (fire). In such a case let him proceed thus:—having fastened a piece of white gold (silver) to a plant of darbha grass, let him order it to be taken towards the front: thus it is made of the form of the moon; and, the moon being the night, it is made of the form of the night. And darbha plants are a means of purification: he thus purifies it thereby. Having then kindled some firewood, let him order it to be taken after (the piece of silver), A Brahmasa descended from a Ashi should take it out, for a Brahmaza descended from a Azshi represents all the deities: it is thus with the help of all the deities that he causes it (the fire) to succeed. Having laid it down, he returns, and, having placed ghee on the Garhapatya, taken it off, purified it and looked down upon it, he takes ghee in the same way as it was taken before, and, having seized a log, he hastens up to the front; and, having put the log on the Ahavantya, he bends his right knee and offers with, ‘To the All-gods, hail!’ The import is the same as before ; and, verily, no hurt and no harm of any kind befalls where that expiation is made. This, then, is the rite performed in that case. XII KANDA, 5 ADHYAYA, I BRAHMANA, 3. 197 Firta ApuyAya. First BRAHMANA. CEREMONIES IN CONNECTION WITH THE DEatH OF THE AGNIHOTRIN. 1. They also say, ‘If that performer of a long sacrificial session—to wit, he who (regularly) offers the Agnihotra—were to die whilst staying abroad, are they to sacrifice for-him or not?’ Now, some indeed think that (his Agnihotra) should be offered till they get home!; but let him not do so, for that (fire) does not submit thereto that they should offer to it, as for the burning of a dead body: it is rather to sacrifice and oblations that it submits, and, unable to endure it, it stays by him with impatience. 2. And some, indeed, say, ‘ They (the fires) should lie in the very same condition, kept up (with fuel) but without offering being made on them;’ but let him not do so, for that (fire) does not submit thereto that they should kindle it as for the burning of a dead body: it is rather to sacrifice and oblations that it submits, and, unable to endure it, it stays by him with impatience. 3.. And some, indeed, having lifted the two fires
23.. And some, indeed, having lifted the two fires 1 Prof. Delbrtick, Altind. Syntax, p. 430, takes ‘4ganto’’ in the sense,—‘ (thinking) he may still come;’ but cf. Katy. XXV, 8, 9 with comm., according to which, in case of an Agnihotrin dying away from home, his people are—if the place of his death be somewhere near his home—to take the body there ; but if it be far from home, they are to kindle a fire by ‘churning’ and burn the body, and having collected the bones and taken them home, they are there to perform the punardaha, or second cremation ; and in either case the Agnihotra is to be performed regularly for the deceased, in the evening and morning, ‘till the body or the bones arrive at the house (grihagamanaparyantam).’ The force of ‘iti’ here evidently is, —(thinking,) ‘ we will do so until the home-coming.’ Harisvamin rightly resolves ‘ 4gantoh’ by ‘4 4gantof.’ 198 SATAPATHA-BRAHMANA. on the churning-sticks, lay them down, and churn it (the new fire) out on his being brought (home) ; but let him not do so, for that (fire) does not submit thereto that they should churn it out as for the burning of a dead body: it is rather to sacrifice and oblations that it submits, and, unable to endure it, it stays by him with impatience. 4. Let him rather proceed thus:—let him bid them seek for a cow suckling an adopted calf, and let him make offering with milk from her; for tainted is that milk which comes from a cow suckling an adopted calf, and tainted is the Agnihotra of one who is dead: by thus removing the tainted by the tainted, he becomes more glorious. 5. Concerning this there also is a simile :—if two smashed cars were to (be made to) unite there would be at least one (fit) for driving. 6. The procedure of this same Agnihotra (is as follows) :—He causes her to be milked whilst eastward invested; for, sacrificially invested, one gets (the Agnihotra-cow) milked for the gods, but in the case of the Fathers it is done thus. 7. He does not put (the milk) on the (burning) coals?; for were he to put it on coals he would be doing (what is done) for the gods: having shifted some hot cinders from the G4rhapatya towards the right (south) side, he puts it thereon, and thus makes it to be sacred to the Fathers. 1 That is, wearing the Br&ahmazical cord over the right shoulder, and under the left arm; instead of over the left shoulder, and under the right arm as is done at the sacrifice. * For boiling the milk for the Agnihotra burning coals are shifted northwards from the G&rhapatya, and the pot placed thereon; see part i, p. 330, note. XII KANDA, 5 ADHYAYA, I BRAHMANA, II. 199
3* For boiling the milk for the Agnihotra burning coals are shifted northwards from the G&rhapatya, and the pot placed thereon; see part i, p. 330, note. XII KANDA, 5 ADHYAYA, I BRAHMANA, II. 199 8. He does not cause the light (of a burning straw) to fall upon it, nor does he pour water to it; for were he to make the light fall on it, and to pour water to it, he would be doing (what is done) for the gods. He does not take it off thrice, setting it down each time!; for were he take it off thrice, setting it down each time, he would be doing (what is done) for the gods: only once he takes it off drawing it downwards?, and thus makes it to be sacred to the Fathers. g. He does not say, ‘I will ladle out?!’ nor does he ladle out (the milk) four times; for were he to say ‘I will ladle out!’ and were he to ladle out four times, he would be doing (what is done) for the gods : only once he silently turns it upside down (into the spoon), and thus makes it to be sacred to the Fathers. 10. He does not take it (to the Ahavaniya) whilst holding a kindling-stick over (the handle of the spoon‘); for were he to take it (there) whilst holding a kindling-stick over it, he would be doing (what is done) for the gods: he takes it whilst holding (a billet) underneath, and thus makes it to be sacred to the Fathers. 11. He does not pass along the north side of the G4rhapatya®, for were he to pass along the north 1 When a spoonful of water has been added to the Agnihotramilk, and the light of a burning straw again thrown on it, the pot is taken up three several times and put down each time further north on the hot ashes ; see part i, p. 331, note 1. * That is, down from the ashes—towards the south (where the Fathers, or departed ancestors, are supposed to reside),—whilst in the case of the ordinary Agnihotra he would be shifting the pot more and more upwards, or northwards. Cf. Katy. XXV, 8, ro. 5 See XII, 4, 2, 8. * See part i, p. 331, note 4. 5 Possibly we ought to translate,—he does not go to the north side of the Garhapatya (but to the south side)—that is, if he makes 200 SATAPATHA-BRAHMANA. side of the Garhapatya he would be doing (what is done) for the gods: he passes along the south side of the Garhapatya, and thus makes it to be sacred to the Fathers. 12. And that sacrificial grass which (ordinarily) is lying with its tops towards the north he lays so as to have its tops towards the south, and thus makes (the offering) to be sacred to the Fathers. And having put a kindling-stick on the Ahavantya, and bent his left knee, he silently turns (the ladle) once upside down (pouring the milk into the fire) and thus makes it to be sacred to the Fathers. He neither shakes (the spoon) upwards’, nor wipes it, nor does he eat (the milk left in the spoon), nor does he throw it out: he thus makes it to be sacred to the Fathers.
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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