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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Katy. II, 6, 24. I KANDA, 2 ADHYAYA, 5 BRAHMAMA, 5. 59 Firth BRAHMANA. 1. The gods and the Asuras, both of them sprung from PragApati, were contending for superiority. Then the gods were worsted, and the Asuras thought: ‘ To us alone assuredly belongs this world!’ 2. They thereupon said: ‘Well then, let us divide this world between us; and having divided it, let us subsist thereon!’ They accordingly set about dividing it with ox-hides from west to east. 3. The gods then heard of this, and said: ‘The Asuras are actually dividing this earth: come, let us go to where the Asuras are dividing it. For what would become of us, if we were to get no share in it ?’ Placing Vishzu, (in the shape of) this very sacrifice, at their head, they went (to the Asuras). 4. They then said: ‘Let us share in this earth along with yourselves! Let a part of it be ours!’ The Asuras replied rather grudgingly: ‘As much as this Vishzu lies upon, and no more, we give you!’ 5. Now Vishau was a dwarf’. The gods, however, 1 This legend is given in Muir’s Original Sanskrit Texts, IV, p.122, where it is pointed out that we have here the germ of the Dwarf Incarnation of Vishnu ; and in A. Kuhn’s treatise, ‘Ueber Entwicklungsstufen der Mythenbildung,’ p. 128, where the following remarks are made on the story: ‘Here also we meet with the same struggle between light and darkness: the gods of light are vanquished and obtain from the Asuras, who divide the earth between themselves, only as much room as is covered by Vishxu, who measures the atmosphere with his three steps. He represents (though I cannot prove it in this place) the sun-light, which, on shrinking into dwarf’s size in the evening, is the only means of preservation that is left to the gods, who cover him with metres, i.e. with sacred hymns (probably in order to defend him from the powers of darkness), and in the end kindle Agni in the east—the dawn—and thereby once more obtain possession of the earth.’ Compare also the corresponding legend in Taitt. Br. III, 2, 9, 7, 60 SATAPATHA-BRAHMANA. were not offended at this, but said: ‘Much indeed they gave us, who gave us what is equal in size to the sacrifice.’ 6. Having then laid him down eastwards, they enclosed him on all (three) sides with the metres, saying (Vag. S. I, 27), on the south side, ‘With the Gayatri metre I enclose thee!’ on the west side: ‘With the Trish¢ubh metre I enclose thee!’ on the north side: ‘With the Gagatt metre I enclose thee?!’
2Having then laid him down eastwards, they enclosed him on all (three) sides with the metres, saying (Vag. S. I, 27), on the south side, ‘With the Gayatri metre I enclose thee!’ on the west side: ‘With the Trish¢ubh metre I enclose thee!’ on the north side: ‘With the Gagatt metre I enclose thee?!’ 7. Having thus enclosed him on all (three) sides, and having placed Agni (the fire) on the east side, they went on worshipping and toiling with it (or him, i.e. Vishuvu, the sacrifice). By it they obtained (sam-vid) this entire earth; and because they obtained by it this entire (earth), therefore it (the sacrificial ground) is called vedi (the altar). For this reason they say, ‘As great as the altar is, so great is the earth ;’ for by it (the altar) they obtained this entire (earth). And, verily, he who so understands this, wrests likewise this entire (earth) from his rivals, excludes his rivals from sharing in it. 8. Thereupon this Vishzu became tired; but being enclosed on all (three) sides by the metres, with the where the gods are granted by the Asuras as much as they can enclose ; and by the Vasus being placed in the south, the Rudras in the west, the Adityas in the north, and Agni in the east, they obtain: the whole of the earth. 1 In the actual performance of the sacrifice this represents the pfrva-parigraha, or first enclosing of the altar by a single line being drawn with the wooden sword on each of the three sides (viz. S.W. to S.E.; S.W. to N.W.; N.W. to N. E.) whilst muttering the respective texts. Before doing so he has, however, to ask and receive the permission of the Brahman, mutatis mutandis, in the usual way (cf. p. 7 note): the same forms have to be gone through at the marking of the second and third enclosures. K4ty. II, 6, 25 seq. On the ritualistic application of the metres, see note on I, 3, 2, 9. I KANDA, 2 ADHYAYA, 5 BRAHMANA, TI. 61 fire on the east, there was no (means of) escaping: he then hid himself among the roots of plants. 9. The gods said: ‘What has become of Vishu ? What has become of the sacrifice?’ They said: ‘On all (three) sides he is enclosed by the metres, with Agni to the east, there is no (way of) escaping : search for him in this very place!’ By slightly digging they accordingly searched for him. They discovered him at a depth of three inches (or thumb’s breadths): therefore the altar should be three inches deep; and therefore also P4#4i' made the altar for the Soma-sacrifice three inches deep. 10. This, however, one must not do. Among the roots of the plants he (Vishzu) hid himself: therefore let him (the Adhvaryu) bid (the Agntdhra) to cut out the roots of the plants. And since they found (anu-vid) Vishzu in that place, therefore it is called vedi (altar).
310. This, however, one must not do. Among the roots of the plants he (Vishzu) hid himself: therefore let him (the Adhvaryu) bid (the Agntdhra) to cut out the roots of the plants. And since they found (anu-vid) Vishzu in that place, therefore it is called vedi (altar). 11. When they had found him, they enclosed him with a second enclosure, saying (Vag. S. I, 27), ‘Of good soil art thou, and auspicious art thou!’ on the south side; for when they had thus obtained this earth they made it of good soil and auspicious ;— ‘Pleasant art thou, and soft to sit upon!’ they said on the west side, for when they had thus obtained this earth, they made it pleasant and soft to sit upon ;—‘ Abounding in food and drink art thou!’ they said on the north side, for when they had thus obtained this earth, they made it abounding in food and drink. 1 This teacher is mentioned again, Sat. Br. I, 1, 4, 27, along with two others, viz. Asuri and Madhuki, but nothing further is known of him. According to the Black Yagus the altar is made four (not three) angulas deep. 62 SATAPATHA-BRAHMAWNA. 12. Threefold? he draws round the first line of enclosure, threefold the second: hence sixfold (the two); for six seasons there are in the year, and the year, as PragApati (Lord of Creation), is the sacrifice 2. As large as the sacrifice, as wide as its extent is, so wide does he thereby enclose it. 13. With six sacred words* he draws around the first line of enclosure, with six the second: thus (together) twelvefold, for twelve no doubt are the months of the year; and the year, as Pragdpati, is the sacrifice. As large as the sacrifice, as wide as its extent is, so wide does he thereby enclose it. 14. ‘Let it (the altar) measure a fathom‘ across on the west side,’ they say: that, namely, is the size of a man, and it (the altar) should be of (the) man’s size. ‘Three cubits long (should be) the 1 Viz. each enclosing line consists of three divisions corresponding to the three sides (S., W., N.) of the altar. * Prag&pati (Lord of Creation) is here, as elsewhere, identified with the year (probably as the representative of the eternal process of regeneration) and consequently with the annual cycle of sacrificial performance, or the sacrifice itself. Cf. Sat. Br. I, 5, 2, 16; X, “4s 3) I. * According to Sf&yana, because each of the three mantras, ‘gayatrena (traishfubhena, gdgatena resp.) tva Ahandasa pari grihnimi,’ consists of two parts, the first ending with tv, the second with grzhz4mi, which makes together six. Similarly with the second triad of mantras. In the former case the Taittiriya text (Taitt. S. I, 1, 9, 3), ‘The Vasus may enclose thee with the GAyatrf metre, the Rudras with the Trish/ubh metre, the Adityas with the Gagatf metre!’ would furnish a more natural explanation of the six sacred words.
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.
1Katy. II, 6, 24. I KANDA, 2 ADHYAYA, 5 BRAHMAMA, 5. 59 Firth BRAHMANA. 1. The gods and the Asuras, both of them sprung from PragApati, were contending for superiority. Then the gods were worsted, and the Asuras thought: ‘ To us alone assuredly belongs this world!’ 2. They thereupon said: ‘Well then, let us divide this world between us; and having divided it, let us subsist thereon!’ They accordingly set about dividing it with ox-hides from west to east. 3. The gods then heard of this, and said: ‘The Asuras are actually dividing this earth: come, let us go to where the Asuras are dividing it. For what would become of us, if we were to get no share in it ?’ Placing Vishzu, (in the shape of) this very sacrifice, at their head, they went (to the Asuras). 4. They then said: ‘Let us share in this earth along with yourselves! Let a part of it be ours!’ The Asuras replied rather grudgingly: ‘As much as this Vishzu lies upon, and no more, we give you!’ 5. Now Vishau was a dwarf’. The gods, however, 1 This legend is given in Muir’s Original Sanskrit Texts, IV, p.122, where it is pointed out that we have here the germ of the Dwarf Incarnation of Vishnu ; and in A. Kuhn’s treatise, ‘Ueber Entwicklungsstufen der Mythenbildung,’ p. 128, where the following remarks are made on the story: ‘Here also we meet with the same struggle between light and darkness: the gods of light are vanquished and obtain from the Asuras, who divide the earth between themselves, only as much room as is covered by Vishxu, who measures the atmosphere with his three steps. He represents (though I cannot prove it in this place) the sun-light, which, on shrinking into dwarf’s size in the evening, is the only means of preservation that is left to the gods, who cover him with metres, i.e. with sacred hymns (probably in order to defend him from the powers of darkness), and in the end kindle Agni in the east—the dawn—and thereby once more obtain possession of the earth.’ Compare also the corresponding legend in Taitt. Br. III, 2, 9, 7, 60 SATAPATHA-BRAHMANA. were not offended at this, but said: ‘Much indeed they gave us, who gave us what is equal in size to the sacrifice.’ 6. Having then laid him down eastwards, they enclosed him on all (three) sides with the metres, saying (Vag. S. I, 27), on the south side, ‘With the Gayatri metre I enclose thee!’ on the west side: ‘With the Trish¢ubh metre I enclose thee!’ on the north side: ‘With the Gagatt metre I enclose thee?!’
2Having then laid him down eastwards, they enclosed him on all (three) sides with the metres, saying (Vag. S. I, 27), on the south side, ‘With the Gayatri metre I enclose thee!’ on the west side: ‘With the Trish¢ubh metre I enclose thee!’ on the north side: ‘With the Gagatt metre I enclose thee?!’ 7. Having thus enclosed him on all (three) sides, and having placed Agni (the fire) on the east side, they went on worshipping and toiling with it (or him, i.e. Vishuvu, the sacrifice). By it they obtained (sam-vid) this entire earth; and because they obtained by it this entire (earth), therefore it (the sacrificial ground) is called vedi (the altar). For this reason they say, ‘As great as the altar is, so great is the earth ;’ for by it (the altar) they obtained this entire (earth). And, verily, he who so understands this, wrests likewise this entire (earth) from his rivals, excludes his rivals from sharing in it. 8. Thereupon this Vishzu became tired; but being enclosed on all (three) sides by the metres, with the where the gods are granted by the Asuras as much as they can enclose ; and by the Vasus being placed in the south, the Rudras in the west, the Adityas in the north, and Agni in the east, they obtain: the whole of the earth. 1 In the actual performance of the sacrifice this represents the pfrva-parigraha, or first enclosing of the altar by a single line being drawn with the wooden sword on each of the three sides (viz. S.W. to S.E.; S.W. to N.W.; N.W. to N. E.) whilst muttering the respective texts. Before doing so he has, however, to ask and receive the permission of the Brahman, mutatis mutandis, in the usual way (cf. p. 7 note): the same forms have to be gone through at the marking of the second and third enclosures. K4ty. II, 6, 25 seq. On the ritualistic application of the metres, see note on I, 3, 2, 9. I KANDA, 2 ADHYAYA, 5 BRAHMANA, TI. 61 fire on the east, there was no (means of) escaping: he then hid himself among the roots of plants. 9. The gods said: ‘What has become of Vishu ? What has become of the sacrifice?’ They said: ‘On all (three) sides he is enclosed by the metres, with Agni to the east, there is no (way of) escaping : search for him in this very place!’ By slightly digging they accordingly searched for him. They discovered him at a depth of three inches (or thumb’s breadths): therefore the altar should be three inches deep; and therefore also P4#4i' made the altar for the Soma-sacrifice three inches deep. 10. This, however, one must not do. Among the roots of the plants he (Vishzu) hid himself: therefore let him (the Adhvaryu) bid (the Agntdhra) to cut out the roots of the plants. And since they found (anu-vid) Vishzu in that place, therefore it is called vedi (altar).
310. This, however, one must not do. Among the roots of the plants he (Vishzu) hid himself: therefore let him (the Adhvaryu) bid (the Agntdhra) to cut out the roots of the plants. And since they found (anu-vid) Vishzu in that place, therefore it is called vedi (altar). 11. When they had found him, they enclosed him with a second enclosure, saying (Vag. S. I, 27), ‘Of good soil art thou, and auspicious art thou!’ on the south side; for when they had thus obtained this earth they made it of good soil and auspicious ;— ‘Pleasant art thou, and soft to sit upon!’ they said on the west side, for when they had thus obtained this earth, they made it pleasant and soft to sit upon ;—‘ Abounding in food and drink art thou!’ they said on the north side, for when they had thus obtained this earth, they made it abounding in food and drink. 1 This teacher is mentioned again, Sat. Br. I, 1, 4, 27, along with two others, viz. Asuri and Madhuki, but nothing further is known of him. According to the Black Yagus the altar is made four (not three) angulas deep. 62 SATAPATHA-BRAHMAWNA. 12. Threefold? he draws round the first line of enclosure, threefold the second: hence sixfold (the two); for six seasons there are in the year, and the year, as PragApati (Lord of Creation), is the sacrifice 2. As large as the sacrifice, as wide as its extent is, so wide does he thereby enclose it. 13. With six sacred words* he draws around the first line of enclosure, with six the second: thus (together) twelvefold, for twelve no doubt are the months of the year; and the year, as Pragdpati, is the sacrifice. As large as the sacrifice, as wide as its extent is, so wide does he thereby enclose it. 14. ‘Let it (the altar) measure a fathom‘ across on the west side,’ they say: that, namely, is the size of a man, and it (the altar) should be of (the) man’s size. ‘Three cubits long (should be) the 1 Viz. each enclosing line consists of three divisions corresponding to the three sides (S., W., N.) of the altar. * Prag&pati (Lord of Creation) is here, as elsewhere, identified with the year (probably as the representative of the eternal process of regeneration) and consequently with the annual cycle of sacrificial performance, or the sacrifice itself. Cf. Sat. Br. I, 5, 2, 16; X, “4s 3) I. * According to Sf&yana, because each of the three mantras, ‘gayatrena (traishfubhena, gdgatena resp.) tva Ahandasa pari grihnimi,’ consists of two parts, the first ending with tv, the second with grzhz4mi, which makes together six. Similarly with the second triad of mantras. In the former case the Taittiriya text (Taitt. S. I, 1, 9, 3), ‘The Vasus may enclose thee with the GAyatrf metre, the Rudras with the Trish/ubh metre, the Adityas with the Gagatf metre!’ would furnish a more natural explanation of the six sacred words.
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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