Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
119. And that Pragdpati, the year, who became relaxed, is that very Vayu (wind) who blows yonder. And those five bodily parts of his, the seasons, which became relaxed, are the regions (or quarters) ?; ‘for five in number are the regions, and five those layers: when he builds up the five layers, he builds him up with the regions; and inasmuch as he builds up, therefore they are layers. 20. And the Fire that is laid down on the built (altar), that is yonder Sun;—that same Agni is indeed (raised) on the altar, and that just because Agni had restored him (Pragdpati). 21. But they say,—Prag4pati, when relaxed, said to the gods, ‘Restore me!’ The gods said to Agni, ‘In thee we will heal this our father Pragdpati.’— ' That is, the four quarters, or cardinal points of the compass ; and the upper region, or rather the upward (or perpendicular) direction. VI KANDA, I ADHYAYA, 2 BRAHMANA, 26. 153 ‘Then I will enter into him, when whole,’ he said.— ‘So be it!’ they said. Hence, while being Prag4pati, they yet call him Agni. 22. In the fire the gods healed him by means of oblations ; and whatever oblation they offered that became a baked brick and passed into him. And because they were produced from what was offered (ishéa), therefore they are bricks (ish¢ak4). And hence they bake the bricks by means of the fire, for it is oblations they thus make. 23. He spake, ‘Even as much as ye offer, even so much is my happiness:’ and inasmuch as for him there was happiness (ka) in what was offered (isha), therefore also they are bricks (ish¢ak4). 24. Here now AktAkshya used to say, ‘Only he who knows abundant bricks possessed of (special) prayers, should build up the fire (altar): abundantly indeed he then heals Father Pragdpati.’ 25. But Tazdya used to say, ‘Surely the bricks possessed of prayers are the nobility, and the spacefillers’ are the peasants; and the noble is the feeder, and the peasantry the food; and where. there is abundant food for the feeder, that realm is indeed prosperous and thrives: let him therefore pile up abundant space-fillers!’ Such then was the speech of those two, but the settled practice is different therefrom. 26. Now that father (Prag4pati) is (also) the son: [ 1 In contradistinction to the yagushmatf (prayerful) bricks, which bear special names, and have special formulas attached to them; lokam-prin4 (space-filling ones) is the technical term for those bricks which have no special prayers belonging to them, but are piled up with a common formula (Vag. S. XII, 54; Sat. Br. VIII, 7, 2, 1 seq.), beginning ‘lokam priza éAidram prina,’ ‘fill the space, fill the gap!’ 154 SATAPATHA-BRAHMANA, inasmuch as he created Agni, thereby he is Agni’s father; and inasmuch as Agni restored him, thereby . Agni is his (PragApati’s) father ; and inasmuch as he created the gods, thereby he is the father of the gods ; and inasmuch as the gods restored him, thereby the gods are his fathers,
2Agni is his (PragApati’s) father ; and inasmuch as he created the gods, thereby he is the father of the gods ; and inasmuch as the gods restored him, thereby the gods are his fathers, 27. Twofold verily is this,—father and son, Pragapati and Agni, Agni and Prag&pati, Pragdpati and the gods, the gods and Pragdpati—(for) whosoever knows this. 28. He builds up with'!, ‘By that deity’—that deity, doubtless, is Vaz (speech),—‘ Angiras-like,— Angiras, doubtless, is the breath ;—‘lie thou steady!’ —that is, ‘lie thou firm;’ or ‘lie thou firmly estab- lished.’ It is both with speech and with breath that he builds; for Agni is speech, and Indra is the _ breath ; and the fire (agni) relates to Indra and Agni: as great as Agni is, as great as is his measure, by so much he thus builds him up. And again, Indra and Agni are all the gods, (for) Agni belongs to all deities: thus as great as Agni is, as great as is his measure, by so much he thus builds him up. 29. Here now they say, ‘Wherefore isAgni(the firealtar) built of this (earth) ?’ But, surely, when that deity (Pragdpati) became relaxed (fell asunder), he flowed along this (earth) in the shape of his life-sap; and when the gods restored him (put him together), they gathered him up from this earth: this earth then is that one brick *, for Agni is this earth, since 1 This is the formula (V4g. S. XII, 53) with which the so-called ‘sidanam’ or ‘settling’ of the bricks is performed. See VII, I, I, 30. 3 That is, the first brick which the wife of the Sacrificer herself forms, and which is called Ash4d#&. See VI, 3, 1,1; 5, 3, 1- VI KANDA, I ADHYAYA, 2 BRAHMANA, 31. 155 it is thereof) that the whole Agni is built up. Now this earth is four-cornered, for the quarters are her corners : hence the bricks are four-cornered ; for all the bricks are after the manner of this earth. 30. As to this they say, ‘But if he (Agni) thus consists of one brick, how then (comes he to be) a fivebricked ? one?’ Now surely the first brick of clay is this earth,—whatever made of clay he places on that (altar) that is that one brick. And when he puts thereon the heads of the animal victims, that is the animal-brick. And when he puts on the gold plate and man‘, when he scatters gold shavings thereon, that is the golden brick, And when he puts on two spoonfuls (of ghee)*, when he puts on the mortar and pestle*, and fire-sticks, that is the wood-brick. And when he puts on a lotus-leaf (petal), a tortoise’, sour curds, honey, ghee, and whatever other food he puts on, that is the fifth brick, the food. Thus, then, it is a five-bricked (Agni). 31. As to this they say, ‘On which side is the head of the brick ?’—‘ Where he touches it and says a prayer, so say some, ‘on one end of the naturally perforated (brick) * alone indeed should he 1 Viz. by means of the clay bricks, and the loose soil put between the layers. * Sdyana only refers here to the fact that the sacrifice (yag#a) is called ‘ pankta,’ ‘ the fivefold.’
3by means of the clay bricks, and the loose soil put between the layers. * Sdyana only refers here to the fact that the sacrifice (yag#a) is called ‘ pankta,’ ‘ the fivefold.’ * See VII, 5, 2, 1 seq. “ See VII, 4, 1, 15 seq. ® See VII, 4, 1, 32 seq. © See VII, 5, 1, 12 seq. T See VII, 5, 1, 1 seq. * Apparently some kind of porous stone. Three such perforated stones or ‘bricks’ are used in the construction of the firealtar; viz. one which is laid on the gold man in the centre of the bottom layer (a séman relating to bhfs, the earth, being pronounced 156 _ SATAPATHA-BRAHMANA. say a prayer while touching it, but thus all those (bricks) of his are turned towards the naturally perforated one. Let him not do so, for those bricks doubtless are his (Agni’s) limbs, his joints; and it would be just as if he were to put a head on each limb, on each joint. But indeed, the fire which is deposited on the pile, that is the head of all those (bricks). 32. Here they say, ‘How many animal victims are laid upon the fire (altar) ?’—Let him say ‘ Five,’ for he does lay thereon those five victims. 33. Or, ‘One,’ he may say; ‘a ewe;’ for a ewe (avi) is this earth, since she favours (av) all these creatures. And the fire (altar) also is this earth, for the whole fire (altar) is built up thereof: hence he may say, ‘ One.’ 34. Or, ‘Two, he may say, ‘two sheep;’ for sheep, indeed, are both this (earth) and that (sky), since these two favour all these creatures ;—what clay (there is in the brick) that is this earth; and what water there is that is that sky ; and the bricks consist of clay and water: therefore he may say, ‘ Two.’ 35. Or he may say, ‘A cow (or bullock, go) ;’— the cow forsooth means these worlds, for whatever walks (gam) that walks in these worlds!; and that ) on it while touching it); the second in the centre of the third layer ; and the third one being Jaid upon the centre of the completed fifth layer. They are meant to represent the three worlds, the holes being intended to afford to the Sacrificer (represented by the gold man) a passage to the highest regions. See VI, 2, 3, 1 seq. 1 It is not quite clear whether the author indulges in etymological trifling (go—gf). The Bombay MS. of Sayama reads,— imamstallokin gakshatiti kavana(? gavana)karmasadhanam gosabdam darsayati. VI KANDA, I ADHYAYA, 3 BRAHMANA, 4. 157 fire also is these worlds: therefore he may say, ‘A cow.’ 36. As to this they say, ‘For what object is this fire (altar) built?’—‘ Having become a bird, he (Agni) shall bear me to the sky!’ so say some ; but let him not think so; for by assuming that form, the vital airs became Pragdpati!; by assuming that form, Pragdpati created the gods*?; by assuming that form, the gods became immortal: and what thereby the vital airs, and Pragdpati, and the gods became, that indeed he (the Sacrificer) thereby becomes. Tuirp BrAHMANA,
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.
119. And that Pragdpati, the year, who became relaxed, is that very Vayu (wind) who blows yonder. And those five bodily parts of his, the seasons, which became relaxed, are the regions (or quarters) ?; ‘for five in number are the regions, and five those layers: when he builds up the five layers, he builds him up with the regions; and inasmuch as he builds up, therefore they are layers. 20. And the Fire that is laid down on the built (altar), that is yonder Sun;—that same Agni is indeed (raised) on the altar, and that just because Agni had restored him (Pragdpati). 21. But they say,—Prag4pati, when relaxed, said to the gods, ‘Restore me!’ The gods said to Agni, ‘In thee we will heal this our father Pragdpati.’— ' That is, the four quarters, or cardinal points of the compass ; and the upper region, or rather the upward (or perpendicular) direction. VI KANDA, I ADHYAYA, 2 BRAHMANA, 26. 153 ‘Then I will enter into him, when whole,’ he said.— ‘So be it!’ they said. Hence, while being Prag4pati, they yet call him Agni. 22. In the fire the gods healed him by means of oblations ; and whatever oblation they offered that became a baked brick and passed into him. And because they were produced from what was offered (ishéa), therefore they are bricks (ish¢ak4). And hence they bake the bricks by means of the fire, for it is oblations they thus make. 23. He spake, ‘Even as much as ye offer, even so much is my happiness:’ and inasmuch as for him there was happiness (ka) in what was offered (isha), therefore also they are bricks (ish¢ak4). 24. Here now AktAkshya used to say, ‘Only he who knows abundant bricks possessed of (special) prayers, should build up the fire (altar): abundantly indeed he then heals Father Pragdpati.’ 25. But Tazdya used to say, ‘Surely the bricks possessed of prayers are the nobility, and the spacefillers’ are the peasants; and the noble is the feeder, and the peasantry the food; and where. there is abundant food for the feeder, that realm is indeed prosperous and thrives: let him therefore pile up abundant space-fillers!’ Such then was the speech of those two, but the settled practice is different therefrom. 26. Now that father (Prag4pati) is (also) the son: [ 1 In contradistinction to the yagushmatf (prayerful) bricks, which bear special names, and have special formulas attached to them; lokam-prin4 (space-filling ones) is the technical term for those bricks which have no special prayers belonging to them, but are piled up with a common formula (Vag. S. XII, 54; Sat. Br. VIII, 7, 2, 1 seq.), beginning ‘lokam priza éAidram prina,’ ‘fill the space, fill the gap!’ 154 SATAPATHA-BRAHMANA, inasmuch as he created Agni, thereby he is Agni’s father; and inasmuch as Agni restored him, thereby . Agni is his (PragApati’s) father ; and inasmuch as he created the gods, thereby he is the father of the gods ; and inasmuch as the gods restored him, thereby the gods are his fathers,
2Agni is his (PragApati’s) father ; and inasmuch as he created the gods, thereby he is the father of the gods ; and inasmuch as the gods restored him, thereby the gods are his fathers, 27. Twofold verily is this,—father and son, Pragapati and Agni, Agni and Prag&pati, Pragdpati and the gods, the gods and Pragdpati—(for) whosoever knows this. 28. He builds up with'!, ‘By that deity’—that deity, doubtless, is Vaz (speech),—‘ Angiras-like,— Angiras, doubtless, is the breath ;—‘lie thou steady!’ —that is, ‘lie thou firm;’ or ‘lie thou firmly estab- lished.’ It is both with speech and with breath that he builds; for Agni is speech, and Indra is the _ breath ; and the fire (agni) relates to Indra and Agni: as great as Agni is, as great as is his measure, by so much he thus builds him up. And again, Indra and Agni are all the gods, (for) Agni belongs to all deities: thus as great as Agni is, as great as is his measure, by so much he thus builds him up. 29. Here now they say, ‘Wherefore isAgni(the firealtar) built of this (earth) ?’ But, surely, when that deity (Pragdpati) became relaxed (fell asunder), he flowed along this (earth) in the shape of his life-sap; and when the gods restored him (put him together), they gathered him up from this earth: this earth then is that one brick *, for Agni is this earth, since 1 This is the formula (V4g. S. XII, 53) with which the so-called ‘sidanam’ or ‘settling’ of the bricks is performed. See VII, I, I, 30. 3 That is, the first brick which the wife of the Sacrificer herself forms, and which is called Ash4d#&. See VI, 3, 1,1; 5, 3, 1- VI KANDA, I ADHYAYA, 2 BRAHMANA, 31. 155 it is thereof) that the whole Agni is built up. Now this earth is four-cornered, for the quarters are her corners : hence the bricks are four-cornered ; for all the bricks are after the manner of this earth. 30. As to this they say, ‘But if he (Agni) thus consists of one brick, how then (comes he to be) a fivebricked ? one?’ Now surely the first brick of clay is this earth,—whatever made of clay he places on that (altar) that is that one brick. And when he puts thereon the heads of the animal victims, that is the animal-brick. And when he puts on the gold plate and man‘, when he scatters gold shavings thereon, that is the golden brick, And when he puts on two spoonfuls (of ghee)*, when he puts on the mortar and pestle*, and fire-sticks, that is the wood-brick. And when he puts on a lotus-leaf (petal), a tortoise’, sour curds, honey, ghee, and whatever other food he puts on, that is the fifth brick, the food. Thus, then, it is a five-bricked (Agni). 31. As to this they say, ‘On which side is the head of the brick ?’—‘ Where he touches it and says a prayer, so say some, ‘on one end of the naturally perforated (brick) * alone indeed should he 1 Viz. by means of the clay bricks, and the loose soil put between the layers. * Sdyana only refers here to the fact that the sacrifice (yag#a) is called ‘ pankta,’ ‘ the fivefold.’
3by means of the clay bricks, and the loose soil put between the layers. * Sdyana only refers here to the fact that the sacrifice (yag#a) is called ‘ pankta,’ ‘ the fivefold.’ * See VII, 5, 2, 1 seq. “ See VII, 4, 1, 15 seq. ® See VII, 4, 1, 32 seq. © See VII, 5, 1, 12 seq. T See VII, 5, 1, 1 seq. * Apparently some kind of porous stone. Three such perforated stones or ‘bricks’ are used in the construction of the firealtar; viz. one which is laid on the gold man in the centre of the bottom layer (a séman relating to bhfs, the earth, being pronounced 156 _ SATAPATHA-BRAHMANA. say a prayer while touching it, but thus all those (bricks) of his are turned towards the naturally perforated one. Let him not do so, for those bricks doubtless are his (Agni’s) limbs, his joints; and it would be just as if he were to put a head on each limb, on each joint. But indeed, the fire which is deposited on the pile, that is the head of all those (bricks). 32. Here they say, ‘How many animal victims are laid upon the fire (altar) ?’—Let him say ‘ Five,’ for he does lay thereon those five victims. 33. Or, ‘One,’ he may say; ‘a ewe;’ for a ewe (avi) is this earth, since she favours (av) all these creatures. And the fire (altar) also is this earth, for the whole fire (altar) is built up thereof: hence he may say, ‘ One.’ 34. Or, ‘Two, he may say, ‘two sheep;’ for sheep, indeed, are both this (earth) and that (sky), since these two favour all these creatures ;—what clay (there is in the brick) that is this earth; and what water there is that is that sky ; and the bricks consist of clay and water: therefore he may say, ‘ Two.’ 35. Or he may say, ‘A cow (or bullock, go) ;’— the cow forsooth means these worlds, for whatever walks (gam) that walks in these worlds!; and that ) on it while touching it); the second in the centre of the third layer ; and the third one being Jaid upon the centre of the completed fifth layer. They are meant to represent the three worlds, the holes being intended to afford to the Sacrificer (represented by the gold man) a passage to the highest regions. See VI, 2, 3, 1 seq. 1 It is not quite clear whether the author indulges in etymological trifling (go—gf). The Bombay MS. of Sayama reads,— imamstallokin gakshatiti kavana(? gavana)karmasadhanam gosabdam darsayati. VI KANDA, I ADHYAYA, 3 BRAHMANA, 4. 157 fire also is these worlds: therefore he may say, ‘A cow.’ 36. As to this they say, ‘For what object is this fire (altar) built?’—‘ Having become a bird, he (Agni) shall bear me to the sky!’ so say some ; but let him not think so; for by assuming that form, the vital airs became Pragdpati!; by assuming that form, Pragdpati created the gods*?; by assuming that form, the gods became immortal: and what thereby the vital airs, and Pragdpati, and the gods became, that indeed he (the Sacrificer) thereby becomes. Tuirp BrAHMANA,
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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