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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
13. While praising and practising austerities, Praga- 1 Or, Pragdpati alone was this (universe). Cf. Muir, Original Sanskrit Texts, p. 70. * By prag44, or (living) beings, mammalia—especially man and domestic animals—seem to be understood. II KANDA, 5 ADHYAYA, I BRAHMANA, 6. 385 pati thought within himself,‘ How comes it that the living beings created by me pass away?’ He then became aware that his creatures passed away from want of food. He made the breasts in the fore-part of (their) body? teem with milk. He then created living beings; and by resorting to the breasts, the beings created by him thenceforward continued to exist: they are these (creatures) which have not passed away. 4. Hence it has been said by the Azshi?,—‘ Three generations have passed beyond, —this is said regarding those that passed away;—‘Others settled down around the light (arka, the sun)’—the light doubtless is the fire: those creatures which did not pass away, settled down around the fire; it is with regard to them that this is said. 5. ‘The great one (neut.)* remained within the worlds ’—it is with regard to Pragdpati that this is said.—‘' The blower (or, purifier) entered the regions’ —the regions doubtless are the quarters, and these were indeed entered by that blowing wind: it is with regard to them that this verse was uttered. And in like manner as Pragpati created these living beings, so they are propagated: for whenever the breasts of woman and the udder of cattle swell, then whatever is born is born; and by resorting to the breasts these (beings) continue to exist. 6. Now that milk is indeed food; for in the beginning Prag4pati produced it for food. But that 1 Atmana evagre; the K4nva text has atmany evagre. § Rig-veda VIII, go, 14. * Or perhaps better, as Ludwig takes it, ‘On high he took his place within the worlds.’ {r2] cc 386 SATAPATHA-BRAHMANA. food also means living beings (progeny), since it is by food that they exist: by resorting to the breasts of those who have milk, they continue to exist. And those who have no milk are nursed by the former as soon as they are born; and thus they exist by means of food, and hence food means progeny. 7. He who is desirous of offspring, sacrifices with that oblation, and thereby makes himself the sacrifice, which is Pragdpati'. 8. In the first place? there is a cake for Agni on eight potsherds. Agni indeed is the root, the progenitor of the deities; he is PragApati (‘lord of creatures’): hence there is a cake for Agni. 9. Then follows a potful of boiled rice (Aaru) for Soma. Soma doubtless is seed, and that in Agni, the progenitor; he (Agni) casts the seed Soma: thus there is at the outset a productive union. 10. Then follows a cake on twelve or eight potsherds? for Savitvz. Savitrz indeed is the impeller (pra-savitrz) of the gods; he is PragApati, the intermediate* progenitor: hence the cake to Savitvz.
210. Then follows a cake on twelve or eight potsherds? for Savitvz. Savitrz indeed is the impeller (pra-savitrz) of the gods; he is PragApati, the intermediate* progenitor: hence the cake to Savitvz. 11. Then follows a potful of boiled rice for Sarasvatt; and another for Pishan. Sarasvatt doubtless is a woman, and Pishan is a man: thus there is again a productive union. Through that twofold productive union Prag4pati created the living beings,— 2?Or, Pragapati, the real, the existent, ‘ Prag&patim bhftam.’ * Instead of the preliminary Anvarambhamtya-ishA (see p. 7), a special ishA may be performed on this occasion, with a cake on twelve potsherds to Agni Vaisvanara, and a potful of boiled rice (4aru) to Parganya, for oblations. Katy. V, 1, 2-4. * According to Taitt. S. I, 8, 2, it is one on twelve potsherds. * Madhyataé, lit. ‘from the middle.’ II KANDA, 5 ADHYAYA, I BRAHMANA, 14. 387 through the one (he created) the upright, and through the other those looking to the ground. This is why there are these five oblations'. 12, After that (follows), as a foundation for the curds, a cake on seven potsherds for the Maruts. The Maruts indeed are the people (visa%), the people of the gods. They roamed about here entirely unimpeded. Having approached Pragdpati, when he was sacrificing, they said,‘ We shall destroy those creatures of thine which thou art about to create by means of this offering ?.’ 13. PragApati reflected, ‘My former creatures have passed away; and if those (Maruts) destroy these (creatures), then nothing will be left.’ He accordingly set aside for them that share, the Maruts’ cake on seven potsherds; and that is this same cake on seven potsherds for the Maruts. The reason why it is one of seven potsherds, is that the host of the Maruts is (distributed in troops) of seven each*. This is why there is a cake on seven potsherds for the Maruts. 14. Let him offer it to the ‘self-strong’ (Maruts) ; since they gained that share for themselves. [If], however, they (the priests) do not find an invitatory and an offering prayer (addressed) to the ‘selfstrong’ (Maruts)‘, let it be (offered) simply to the * While the five preceding oblations are common to all the seasonal offerings (K4ty. V, 1, 15), the succeeding ones are peculiar to the Vaisvadeva. ® The Kamva text adds, ‘if thou wilt not assign a share to us.’ * In Rig-veda VIII, 96, 8, the Maruts are said to be sixty-three in number, divided into nine troops of seven each. ‘4 The K4nva text has: Tad uta y4gyinuvakye svatavatyau na vindanti; yadi yagyanuvakye svatavatyau na vinded api marutyav eva syatém. cc2 388 SATAPATHA-BRAHMANA. Maruts. It is offered for the safety of creatures: hence it is offered to the Maruts.
3‘4 The K4nva text has: Tad uta y4gyinuvakye svatavatyau na vindanti; yadi yagyanuvakye svatavatyau na vinded api marutyav eva syatém. cc2 388 SATAPATHA-BRAHMANA. Maruts. It is offered for the safety of creatures: hence it is offered to the Maruts. 15. Thereupon follows the oblation of curds (payasy4). Now it is on milk that the creatures subsist, it was by means of milk that they were preserved: hence he now offers to them that by which they were preserved, and whereon they subsist ; and the beings whom he creates by means of the foregoing offerings, subsist on that milk, on that oblation of curds. 16. Therein a union takes place: the curdled milk (payasy4, fem.) is female, and the whey is seed. From that union the infinite All was gradually generated ; and since the infinite All was gradually generated from that union, therefore it (the offering of curds) belongs to the All-gods. 17. Then follows a cake on one potsherd for Heaven and Earth. Now when Pragdpati had created the living beings by those offerings, he enclosed them within heaven and earth; and so they are now enclosed within heaven and earth. And in like manner he, who by means of those oblations creates living beings, thereby encloses them within heaven and earth: this is why there is a cake on one potsherd for Heaven and Earth. 18. Now as to the course of proceeding. They do not raise an uttara-vedi’ in order that it (the sacred work) may be unobstructed, that it may be entire, that it may be (worthy) of the All-gods.— The barhis is tied up in three (bunches), and then 1 The uttara-vedi, or northern (or upper) altar, is not required at the performance of the Vaisvadeva, but at that of the VarumapraghasaZ ; see II, 5, 2, 5 seq. II KANDA, 5 ADHYAYA, I BRAHMANA, 19. 389 again in one?; for such is the characteristic form of generation, since father and mother are a productive (pair), and what is born forms a third element: hence that which is threefold is again (made) one. Thereto flowering shoots (of sacrificial grass) are tied: these he uses for the prastara?; for this is a productive union, and productive indeed are flowering shoots: this is why he takes flowering shoots for the prastara. 19. On putting the sacrificial dishes in their place, they churn the fire®. For it was after Agni was born that Pragdpati’s offspring was born; and so for this (sacrificer) also offspring is born after Agni (the fire) has been produced : this is why they churn the fire, after they have deposited the sacrificial dishes in their place. 1 Three bunches of sacrificial grass are tied together with one band. Katy. V, 1, 25. 2 For the prastara, or bunch of grass representing the sacrificer, see I, 3, 3, 5 seq.; I, 8, 3, 11 seq.
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.
13. While praising and practising austerities, Praga- 1 Or, Pragdpati alone was this (universe). Cf. Muir, Original Sanskrit Texts, p. 70. * By prag44, or (living) beings, mammalia—especially man and domestic animals—seem to be understood. II KANDA, 5 ADHYAYA, I BRAHMANA, 6. 385 pati thought within himself,‘ How comes it that the living beings created by me pass away?’ He then became aware that his creatures passed away from want of food. He made the breasts in the fore-part of (their) body? teem with milk. He then created living beings; and by resorting to the breasts, the beings created by him thenceforward continued to exist: they are these (creatures) which have not passed away. 4. Hence it has been said by the Azshi?,—‘ Three generations have passed beyond, —this is said regarding those that passed away;—‘Others settled down around the light (arka, the sun)’—the light doubtless is the fire: those creatures which did not pass away, settled down around the fire; it is with regard to them that this is said. 5. ‘The great one (neut.)* remained within the worlds ’—it is with regard to Pragdpati that this is said.—‘' The blower (or, purifier) entered the regions’ —the regions doubtless are the quarters, and these were indeed entered by that blowing wind: it is with regard to them that this verse was uttered. And in like manner as Pragpati created these living beings, so they are propagated: for whenever the breasts of woman and the udder of cattle swell, then whatever is born is born; and by resorting to the breasts these (beings) continue to exist. 6. Now that milk is indeed food; for in the beginning Prag4pati produced it for food. But that 1 Atmana evagre; the K4nva text has atmany evagre. § Rig-veda VIII, go, 14. * Or perhaps better, as Ludwig takes it, ‘On high he took his place within the worlds.’ {r2] cc 386 SATAPATHA-BRAHMANA. food also means living beings (progeny), since it is by food that they exist: by resorting to the breasts of those who have milk, they continue to exist. And those who have no milk are nursed by the former as soon as they are born; and thus they exist by means of food, and hence food means progeny. 7. He who is desirous of offspring, sacrifices with that oblation, and thereby makes himself the sacrifice, which is Pragdpati'. 8. In the first place? there is a cake for Agni on eight potsherds. Agni indeed is the root, the progenitor of the deities; he is PragApati (‘lord of creatures’): hence there is a cake for Agni. 9. Then follows a potful of boiled rice (Aaru) for Soma. Soma doubtless is seed, and that in Agni, the progenitor; he (Agni) casts the seed Soma: thus there is at the outset a productive union. 10. Then follows a cake on twelve or eight potsherds? for Savitvz. Savitrz indeed is the impeller (pra-savitrz) of the gods; he is PragApati, the intermediate* progenitor: hence the cake to Savitvz.
210. Then follows a cake on twelve or eight potsherds? for Savitvz. Savitrz indeed is the impeller (pra-savitrz) of the gods; he is PragApati, the intermediate* progenitor: hence the cake to Savitvz. 11. Then follows a potful of boiled rice for Sarasvatt; and another for Pishan. Sarasvatt doubtless is a woman, and Pishan is a man: thus there is again a productive union. Through that twofold productive union Prag4pati created the living beings,— 2?Or, Pragapati, the real, the existent, ‘ Prag&patim bhftam.’ * Instead of the preliminary Anvarambhamtya-ishA (see p. 7), a special ishA may be performed on this occasion, with a cake on twelve potsherds to Agni Vaisvanara, and a potful of boiled rice (4aru) to Parganya, for oblations. Katy. V, 1, 2-4. * According to Taitt. S. I, 8, 2, it is one on twelve potsherds. * Madhyataé, lit. ‘from the middle.’ II KANDA, 5 ADHYAYA, I BRAHMANA, 14. 387 through the one (he created) the upright, and through the other those looking to the ground. This is why there are these five oblations'. 12, After that (follows), as a foundation for the curds, a cake on seven potsherds for the Maruts. The Maruts indeed are the people (visa%), the people of the gods. They roamed about here entirely unimpeded. Having approached Pragdpati, when he was sacrificing, they said,‘ We shall destroy those creatures of thine which thou art about to create by means of this offering ?.’ 13. PragApati reflected, ‘My former creatures have passed away; and if those (Maruts) destroy these (creatures), then nothing will be left.’ He accordingly set aside for them that share, the Maruts’ cake on seven potsherds; and that is this same cake on seven potsherds for the Maruts. The reason why it is one of seven potsherds, is that the host of the Maruts is (distributed in troops) of seven each*. This is why there is a cake on seven potsherds for the Maruts. 14. Let him offer it to the ‘self-strong’ (Maruts) ; since they gained that share for themselves. [If], however, they (the priests) do not find an invitatory and an offering prayer (addressed) to the ‘selfstrong’ (Maruts)‘, let it be (offered) simply to the * While the five preceding oblations are common to all the seasonal offerings (K4ty. V, 1, 15), the succeeding ones are peculiar to the Vaisvadeva. ® The Kamva text adds, ‘if thou wilt not assign a share to us.’ * In Rig-veda VIII, 96, 8, the Maruts are said to be sixty-three in number, divided into nine troops of seven each. ‘4 The K4nva text has: Tad uta y4gyinuvakye svatavatyau na vindanti; yadi yagyanuvakye svatavatyau na vinded api marutyav eva syatém. cc2 388 SATAPATHA-BRAHMANA. Maruts. It is offered for the safety of creatures: hence it is offered to the Maruts.
3‘4 The K4nva text has: Tad uta y4gyinuvakye svatavatyau na vindanti; yadi yagyanuvakye svatavatyau na vinded api marutyav eva syatém. cc2 388 SATAPATHA-BRAHMANA. Maruts. It is offered for the safety of creatures: hence it is offered to the Maruts. 15. Thereupon follows the oblation of curds (payasy4). Now it is on milk that the creatures subsist, it was by means of milk that they were preserved: hence he now offers to them that by which they were preserved, and whereon they subsist ; and the beings whom he creates by means of the foregoing offerings, subsist on that milk, on that oblation of curds. 16. Therein a union takes place: the curdled milk (payasy4, fem.) is female, and the whey is seed. From that union the infinite All was gradually generated ; and since the infinite All was gradually generated from that union, therefore it (the offering of curds) belongs to the All-gods. 17. Then follows a cake on one potsherd for Heaven and Earth. Now when Pragdpati had created the living beings by those offerings, he enclosed them within heaven and earth; and so they are now enclosed within heaven and earth. And in like manner he, who by means of those oblations creates living beings, thereby encloses them within heaven and earth: this is why there is a cake on one potsherd for Heaven and Earth. 18. Now as to the course of proceeding. They do not raise an uttara-vedi’ in order that it (the sacred work) may be unobstructed, that it may be entire, that it may be (worthy) of the All-gods.— The barhis is tied up in three (bunches), and then 1 The uttara-vedi, or northern (or upper) altar, is not required at the performance of the Vaisvadeva, but at that of the VarumapraghasaZ ; see II, 5, 2, 5 seq. II KANDA, 5 ADHYAYA, I BRAHMANA, 19. 389 again in one?; for such is the characteristic form of generation, since father and mother are a productive (pair), and what is born forms a third element: hence that which is threefold is again (made) one. Thereto flowering shoots (of sacrificial grass) are tied: these he uses for the prastara?; for this is a productive union, and productive indeed are flowering shoots: this is why he takes flowering shoots for the prastara. 19. On putting the sacrificial dishes in their place, they churn the fire®. For it was after Agni was born that Pragdpati’s offspring was born; and so for this (sacrificer) also offspring is born after Agni (the fire) has been produced : this is why they churn the fire, after they have deposited the sacrificial dishes in their place. 1 Three bunches of sacrificial grass are tied together with one band. Katy. V, 1, 25. 2 For the prastara, or bunch of grass representing the sacrificer, see I, 3, 3, 5 seq.; I, 8, 3, 11 seq.
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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