Satapatha-Brâhmana, Part 83

BY: SUN STAFF - 10.8 2018

A serial presentation of the Satapatha Brahmana, translated by Julius Eggeling in 1882.

 

Second Kânda - The Agnyâdhâna, The Agnihotra, The Pindapitriyagña, The Âgrayaneshti, And The Kâturmâsyâni

I. The Agnyâdhâna Or Establishment Of The Sacred Fires.

THIRD ADHYÂYA. FIRST BRÂHMANA – Part Three

2:3:1:23 - 23. What first libation (pûrvâhuti) is made, that is the deity of the Agnihotra [4], and to that (deity) it is accordingly offered; and what second one (uttarâhuti) is made, that indeed is equivalent to the Svishtakrit (Agni, the maker of good offering); whence he offers it on the north part (of the fire), since that is the region of the Svishtakrit [5]. Moreover, this second libation is made in order to effect a pairing, for a couple forms a productive pair.

2:3:1:24 - 24. These two libations, then, form a duad: the past and the future, the born and the to-be-born, the actual [6] and the hope, the to-day and the morrow,--(these are) after the manner of that duad.

2:3:1:25 - 25. The past is the self, for certain is that which is past, and certain also is that which is a self. The future, on the other hand, is progeny; for uncertain is that which is to be, and uncertain also is progeny.

2:3:1:26 - 26. The born is the self, for certain is that which is born, and certain also is the self. The to-be-born, on the other hand, is progeny; for uncertain is what is to be born, and uncertain also is progeny.

2:3:1:27 - 27. The actual is the self, for certain is what is actual, and certain also is the self. And hope is progeny, for uncertain is hope, and uncertain also is progeny.

2:3:1:28 - 28. The to-day is the self, for certain is what is to-day, and certain also is the self. The morrow is progeny, for uncertain is the morrow, and uncertain also is progeny.

2:3:1:29 - 29. Now that first libation is offered on account of the self: he offers it with a sacred text, for certain is the sacred text, and certain also is the self. And that second one is offered on account of progeny: he offers it silently, for uncertain is what (is done) silently, and uncertain also is progeny.

2:3:1:30 - 30. [In the evening] he offers (the first libation), with the text (Vâg. S. III, 9, 10), 'Agni is the light, the light is Agni, Svâhâ!' and in the morning with, 'Sûrya (the sun) is the light, the light is Sûrya, Svâhâ!' Thus offering is made with the truth; for, truly, when the sun goes down, then Agni (fire) is the light, and when the sun rises, then Sûrya is the light; and whatever is offered with the truth, that, indeed, goes to the gods.

2:3:1:31 - 31. Here now Takshan recited for Âruni [1], who wished to obtain holy lustre (brahmavarkasa, inspired nature), 'Agni is lustre, light is lustre;'--'Sûrya is lustre, light is lustre.' Holy lustre, therefore, he obtains whosoever, knowing this, thus offers the Agnihotra.

2:3:1:32 - 32. That (other text), however, has the characteristic form of generation. In saying, 'Agni is the light, the light is Agni, Svâhâ!' he encloses that seed, the light, on both sides with the deity; and the seed, thus enclosed on both sides, is brought forth: thus enclosing it on both sides he causes it to be brought forth.

2:3:1:33 - 33. And when, in the morning, he says, 'Sûrya is the light, the light is Sûrya, Svâhâ!' he encloses that seed, the light, on both sides with the deity, and the seed, thus enclosed on both sides, is brought forth: thus enclosing it on both sides he causes it to be brought forth; and this, indeed, is the characteristic form of generation.

2:3:1:34 - 34. But Gîvala Kailaki said [1], 'Âruni merely causes conception to take place, not birth: let him therefore offer with that (text, in par. 32) in the evening.