Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
114. This (earth), then, was created as (consisting of) these same nine creations. Hence they say, ‘Threefold (three times three) is Agni;’ for Agni is this (earth), since thereof the whole Agni (firealtar) is constructed. 15. ‘This (earth) has indeed become (bhf) a foundation!’ (he thought): hence it became the earth (bhimi). He spread it out (prath), and it 1 ? Or, that part (of the egg) which made a noise (in cracking). * The word ‘aga’ is apparently fancifully taken here in the sense of ‘unborn (a-ga).’ * That is, the earth when as yet in the form of the egg-shell. L2 148 SATAPATHA-BRAHMANA, became the broad one (or earth, p7thivi). And she (the earth), thinking herself quite perfect1, sang; and inasmuch as she sang (g4), therefore she is GAyatrt. But they also say, ‘It was Agni, indeed, on her (the earth’s) back, who thinking himself quite perfect, sang ; and inasmuch as he sang (g4), therefore Agni is Géyatra.’ And hence whosoever thinks himself quite perfect, either sings or delights in song *, Seconp BrAHMANA. 1. That Pragapati desired, ‘May it multiply, may it be reproduced!’ By means (or, in the form) of Agni he entered into union with the Earth: thence an egg arose. He touched it: ‘ May it grow! May it grow and multiply!’ he said. 2. And the embryo which was inside was created as VAyu (the wind). And the tear which had formed itself became those birds. And the juice which was adhering to the shell became those sun-motes. And that which was the shell became the air. 3. He desired, ‘May it multiply, may it reproduce itself!’ By means of Vayu he entered into union with the Air: thence an egg arose. He touched it, saying, ‘Bear thou glory!’ From it yonder sun was created, for he indeed is glorious. And the tear which (asru) formed itself became that variegated pebble (asman); for ‘asru’ indeed is what 1 AbhimAninfstrivigraha yasm&d agayad tasma4d iyam Gayatri, Say.—‘ Because, like a haughty woman, she (the earth) sang, therefore she is Gayatri.’ * On this illustration, which might either be taken as applying to men in easy circumstances, not troubled with cares ;—or, perhaps, to a new-born child which cries out lustily, and likes to be sung to,—SAyana only remarks,—-tasm4d u haitad iti svabhavinuvadad, karyadharmena karanadharmanup4dandaya. vi KANDA, I ADHYAYA, 2 BRAHMANA, 8. 149 they mystically call ‘asman,’ for the gods love the mystic. And the juice which was adhering to the shell became those sunbeams. And that which was the shell became the sky. 4. He desired, ‘ May it multiply, may it reproduce itself!’ By means of the Sun he entered into union with the Sky : thence an egg arose. He touched it, saying, ‘Bear thou seed!’ From it the moon was created, for he (the moon) is seed. And the tear which formed itself became those stars. And the juice which was adhering to the shell became those intermediate quarters; and that which was the shell became those (chief) quarters (points of the compass).
2And the tear which formed itself became those stars. And the juice which was adhering to the shell became those intermediate quarters; and that which was the shell became those (chief) quarters (points of the compass). 5. Having created these worlds, he desired, ‘May I create such creatures as shall be mine in these worlds !’ 6. By his Mind (manas) he entered into union with Speech (vaé): he became pregnant with eight drops. They were created as those eight Vasus!: he placed them on this (earth). 7. By his Mind he entered into union with Speech : he became pregnant with eleven drops. They were created as those eleven Rudras?: he placed them in the air. 8. By his Mind he entered into union with Speech: he became pregnant with twelve drops. They were created as the twelve Adityas*; he placed them in the sky. ’ As here, this class of deities—whose sphere of action are the terrestrial regions—was associated with Agni, the guardian of the earth, at ITI, 4, 2, 1. * Another class of (storm) deities, here associated with V4yu, the wind, the guardian of the air-region. * ‘This class of deities (of light) are here associated with the 150 SATAPATHA-BRAHMANA. 9. By his Mind he entered into union with Speech : he became pregnant. He created the All-gods: he placed them in the quarters. 10. And so they say, ‘After Agni having been created, the Vasus were created: he placed them on this (earth);—after Vayu, the Rudras: (he placed) them in the air;—after the sun, the Adityas: (he placed) them in the sky;—after the moon, the All-gods!: he placed them in the quarters.’ 11. And so they say, ‘ Pragdpati, having created these worlds, was firmly established on the earth. For him these plants were ripened? into food: that he ate. He became pregnant. From the upper vital airs he created the gods, and from the lower vital airs the mortal creatures.’ In whatever way he created thereafter, so he created; but indeed it was Pragdpati who created everything here, whatsoever exists. 12. Having created creatures he, having run the whole race, became relaxed*; and therefore even now he who runs the whole race becomes indeed Sun, who indeed is called the Aditya in paragraphs 4 and ro (instead of SQrya). * Professor Weber (Ind. Stud. XIII, p. 268) has drawn attention to the discrepancy between this passage and III, 4, 2, 1, where the Visve Devas (with Brihaspati) are denied the privilege of forming a special class of deities,—this being one of many points of difference, doctrinal as well as linguistic, between Books 1-5 and 6-10. * Professor Delbritck, Altind. Synt. p. 147, reads ‘apaganta,’— the plants matured fruit.
3* Professor Delbritck, Altind. Synt. p. 147, reads ‘apaganta,’— the plants matured fruit. 5 Literally, he fell asunder, or to pieces, became disjointed. Hence, when the gods ‘restored’ Prag4pati (the lord of generation, identified with the sacrifice, and with Agni, the fire), the verb used is samskrz, ‘to put together ;’ and this putting together, or restoration, of Pragapati is symbolically identified with the building up of the fire-altar. VI KANDA, I ADHYAYA, 2 BRAHMANA, 16. 151 relaxed. From him being thus relaxed, the vital air went out from within. When it had gone out of him the gods left him. 13. He said to Agni, ‘ Restore me! ’—‘ What will then accrue to me?’ said he.—‘ They shall call me after thee ; for whichever of the sons succeeds (in life), after him they call the father, grandfather, son, and grandson: they shall call me after thee,—restore me, then !’—‘So be it!’ so (saying) Agni restored him: therefore, while being Pragdpati, they call him Agni; and verily, whosoever knows this, after him they call his father, grandfather, son, and grandson. 14. He said, ‘Whereon shall we set thee up!?’— ‘On the hita (set, or suitable, good)!’ he said: the vital air is indeed something good, for the vital air is good for all beings. And inasmuch as he set him up on the hita, therefore one says, ‘I shall set up, I am setting up, I have set up ®*’ 15. As to this they say, ‘What is hita, and what is upahita?’ The vital air, forsooth, is the ‘hita,’ | and speech is the ‘ upahita,’ for it is on the vital air that this speech is based (upa-hit4). The vital air, again, is the ‘hita,’ and the limbs are the ‘ upahita,’ for on the vital air these limbs are indeed based. 16. This, then, was his (Pragdpati’s) ‘Aitya’ (Agni / to be set up on an altar-pile); for he had to be built | up (4i) by him, and therefore was his ‘4itya.’ And | 1 Upa-dha. Paragraphs 14 and 15 involve a double meaning of the word hita, the past participle of dha, to put,—viz. put, set, or suitable, beneficial. * Or, ‘I shall put on,’ &c., upa-dha, the verb used of the putting on of bricks in building up the altar. Cf. II, 1, 2, 15. 152 SATAPATHA-BRAHMANA. so indeed he now is the Sacrificer’s ‘Aitya;’ for he is to be built up by him, and therefore is his ‘ Zitya.’ 17. Now it was those five bodily parts (tanu) of his (Pragapati’s) that became relaxed,—hair, skin, flesh, bone, and marrow,—they are these five layers (of the fire-altar); and when he builds up the five layers, thereby he builds him up by those bodily parts; and inasmuch as he builds up (4i), therefore they are layers (iti). 18. And that Pragdpati who became relaxed is the year; and those five bodily parts of his which became relaxed are the seasons; for there are five seasons, and five are those layers: when he builds up the five layers, he thereby builds him up with the seasons; and inasmuch as he builds up (lays down), therefore they are layers.
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.
114. This (earth), then, was created as (consisting of) these same nine creations. Hence they say, ‘Threefold (three times three) is Agni;’ for Agni is this (earth), since thereof the whole Agni (firealtar) is constructed. 15. ‘This (earth) has indeed become (bhf) a foundation!’ (he thought): hence it became the earth (bhimi). He spread it out (prath), and it 1 ? Or, that part (of the egg) which made a noise (in cracking). * The word ‘aga’ is apparently fancifully taken here in the sense of ‘unborn (a-ga).’ * That is, the earth when as yet in the form of the egg-shell. L2 148 SATAPATHA-BRAHMANA, became the broad one (or earth, p7thivi). And she (the earth), thinking herself quite perfect1, sang; and inasmuch as she sang (g4), therefore she is GAyatrt. But they also say, ‘It was Agni, indeed, on her (the earth’s) back, who thinking himself quite perfect, sang ; and inasmuch as he sang (g4), therefore Agni is Géyatra.’ And hence whosoever thinks himself quite perfect, either sings or delights in song *, Seconp BrAHMANA. 1. That Pragapati desired, ‘May it multiply, may it be reproduced!’ By means (or, in the form) of Agni he entered into union with the Earth: thence an egg arose. He touched it: ‘ May it grow! May it grow and multiply!’ he said. 2. And the embryo which was inside was created as VAyu (the wind). And the tear which had formed itself became those birds. And the juice which was adhering to the shell became those sun-motes. And that which was the shell became the air. 3. He desired, ‘May it multiply, may it reproduce itself!’ By means of Vayu he entered into union with the Air: thence an egg arose. He touched it, saying, ‘Bear thou glory!’ From it yonder sun was created, for he indeed is glorious. And the tear which (asru) formed itself became that variegated pebble (asman); for ‘asru’ indeed is what 1 AbhimAninfstrivigraha yasm&d agayad tasma4d iyam Gayatri, Say.—‘ Because, like a haughty woman, she (the earth) sang, therefore she is Gayatri.’ * On this illustration, which might either be taken as applying to men in easy circumstances, not troubled with cares ;—or, perhaps, to a new-born child which cries out lustily, and likes to be sung to,—SAyana only remarks,—-tasm4d u haitad iti svabhavinuvadad, karyadharmena karanadharmanup4dandaya. vi KANDA, I ADHYAYA, 2 BRAHMANA, 8. 149 they mystically call ‘asman,’ for the gods love the mystic. And the juice which was adhering to the shell became those sunbeams. And that which was the shell became the sky. 4. He desired, ‘ May it multiply, may it reproduce itself!’ By means of the Sun he entered into union with the Sky : thence an egg arose. He touched it, saying, ‘Bear thou seed!’ From it the moon was created, for he (the moon) is seed. And the tear which formed itself became those stars. And the juice which was adhering to the shell became those intermediate quarters; and that which was the shell became those (chief) quarters (points of the compass).
2And the tear which formed itself became those stars. And the juice which was adhering to the shell became those intermediate quarters; and that which was the shell became those (chief) quarters (points of the compass). 5. Having created these worlds, he desired, ‘May I create such creatures as shall be mine in these worlds !’ 6. By his Mind (manas) he entered into union with Speech (vaé): he became pregnant with eight drops. They were created as those eight Vasus!: he placed them on this (earth). 7. By his Mind he entered into union with Speech : he became pregnant with eleven drops. They were created as those eleven Rudras?: he placed them in the air. 8. By his Mind he entered into union with Speech: he became pregnant with twelve drops. They were created as the twelve Adityas*; he placed them in the sky. ’ As here, this class of deities—whose sphere of action are the terrestrial regions—was associated with Agni, the guardian of the earth, at ITI, 4, 2, 1. * Another class of (storm) deities, here associated with V4yu, the wind, the guardian of the air-region. * ‘This class of deities (of light) are here associated with the 150 SATAPATHA-BRAHMANA. 9. By his Mind he entered into union with Speech : he became pregnant. He created the All-gods: he placed them in the quarters. 10. And so they say, ‘After Agni having been created, the Vasus were created: he placed them on this (earth);—after Vayu, the Rudras: (he placed) them in the air;—after the sun, the Adityas: (he placed) them in the sky;—after the moon, the All-gods!: he placed them in the quarters.’ 11. And so they say, ‘ Pragdpati, having created these worlds, was firmly established on the earth. For him these plants were ripened? into food: that he ate. He became pregnant. From the upper vital airs he created the gods, and from the lower vital airs the mortal creatures.’ In whatever way he created thereafter, so he created; but indeed it was Pragdpati who created everything here, whatsoever exists. 12. Having created creatures he, having run the whole race, became relaxed*; and therefore even now he who runs the whole race becomes indeed Sun, who indeed is called the Aditya in paragraphs 4 and ro (instead of SQrya). * Professor Weber (Ind. Stud. XIII, p. 268) has drawn attention to the discrepancy between this passage and III, 4, 2, 1, where the Visve Devas (with Brihaspati) are denied the privilege of forming a special class of deities,—this being one of many points of difference, doctrinal as well as linguistic, between Books 1-5 and 6-10. * Professor Delbritck, Altind. Synt. p. 147, reads ‘apaganta,’— the plants matured fruit.
3* Professor Delbritck, Altind. Synt. p. 147, reads ‘apaganta,’— the plants matured fruit. 5 Literally, he fell asunder, or to pieces, became disjointed. Hence, when the gods ‘restored’ Prag4pati (the lord of generation, identified with the sacrifice, and with Agni, the fire), the verb used is samskrz, ‘to put together ;’ and this putting together, or restoration, of Pragapati is symbolically identified with the building up of the fire-altar. VI KANDA, I ADHYAYA, 2 BRAHMANA, 16. 151 relaxed. From him being thus relaxed, the vital air went out from within. When it had gone out of him the gods left him. 13. He said to Agni, ‘ Restore me! ’—‘ What will then accrue to me?’ said he.—‘ They shall call me after thee ; for whichever of the sons succeeds (in life), after him they call the father, grandfather, son, and grandson: they shall call me after thee,—restore me, then !’—‘So be it!’ so (saying) Agni restored him: therefore, while being Pragdpati, they call him Agni; and verily, whosoever knows this, after him they call his father, grandfather, son, and grandson. 14. He said, ‘Whereon shall we set thee up!?’— ‘On the hita (set, or suitable, good)!’ he said: the vital air is indeed something good, for the vital air is good for all beings. And inasmuch as he set him up on the hita, therefore one says, ‘I shall set up, I am setting up, I have set up ®*’ 15. As to this they say, ‘What is hita, and what is upahita?’ The vital air, forsooth, is the ‘hita,’ | and speech is the ‘ upahita,’ for it is on the vital air that this speech is based (upa-hit4). The vital air, again, is the ‘hita,’ and the limbs are the ‘ upahita,’ for on the vital air these limbs are indeed based. 16. This, then, was his (Pragdpati’s) ‘Aitya’ (Agni / to be set up on an altar-pile); for he had to be built | up (4i) by him, and therefore was his ‘4itya.’ And | 1 Upa-dha. Paragraphs 14 and 15 involve a double meaning of the word hita, the past participle of dha, to put,—viz. put, set, or suitable, beneficial. * Or, ‘I shall put on,’ &c., upa-dha, the verb used of the putting on of bricks in building up the altar. Cf. II, 1, 2, 15. 152 SATAPATHA-BRAHMANA. so indeed he now is the Sacrificer’s ‘Aitya;’ for he is to be built up by him, and therefore is his ‘ Zitya.’ 17. Now it was those five bodily parts (tanu) of his (Pragapati’s) that became relaxed,—hair, skin, flesh, bone, and marrow,—they are these five layers (of the fire-altar); and when he builds up the five layers, thereby he builds him up by those bodily parts; and inasmuch as he builds up (4i), therefore they are layers (iti). 18. And that Pragdpati who became relaxed is the year; and those five bodily parts of his which became relaxed are the seasons; for there are five seasons, and five are those layers: when he builds up the five layers, he thereby builds him up with the seasons; and inasmuch as he builds up (lays down), therefore they are layers.
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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