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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Tuirp BrAHMANA, 1. Verily, Prag4pati alone was here in the beginning. He desired, ‘May I exist, may I reproduce myself!’ He toiled, he practised austerity (or, became heated). From him, worn out and heated, the waters were created: from that heated Person the waters are born. 2. The waters said, ‘ What is to become of us ?’— ‘Ye shall be heated,’ he said. They were heated; they created foam: hence foam is produced in heated water. 3. The foam (m.) said, ‘What is to become of me ?’—‘ Thou shalt be heated!’ he said. It was heated, and produced clay ; for indeed the foam is heated, when it floats on the water, covering it; and when one beats upon it, it indeed becomes clay. _ 4. The clay (f.) said, ‘What is to become of me ?’— ‘Thou shalt be heated!’ he said. It was heated, 1 See VI, 1, 1, 2 seq., where the seven vital airs are represented as assuming the form of a bird—the Purusha Pragdpati. ® See paragraphs 7-11. 158 SATAPATHA-BRAHMANA. and produced sand; for this clay becomes indeed heated when they plough it; and if only they plough very fine then it becomes, as it were, sandy. So much, then, as to that ‘What is to become of me? what is to become of me?!?’ 5. From the sand he created the pebble : whence sand finally indeed becomes a pebble ;—from the pebble the stone: whence the pebble finally indeed becomes a stone;—from the stone metal ore: whence from stone they smelt ore ;—from ore gold: whence ore much smelted comes, as it were, to have the appearance of gold. 6. Now that which was created was flowing ; and inasmuch as it was flowing (aksharat), a syllable (akshara) resulted therefrom; and inasmuch as it flowed eight times, that octosyllabic Gayatri was produced. 7. ‘This has indeed become (bhf) a foundation (resting-place),’ so he thought: whence it became the earth (bhimi). He spread it out (prath): it became the broad (earth, przthivt). On this earth, as on a foundation, the beings, and the lord of beings, consecrated themselves for a year: the lord of beings was the master of the house *, and Ushas (the Dawn) was the mistress. 8. Now, those beings are the seasons; and that lord of beings is the year; and that Ushas, the mistress, is the Dawn. And these same creatures, as well as the lord of beings, the year, laid seed * He means to say that he will leave this to be supplied in the enumeration of the subsequent creations. * At sacrificial sessions the Sacrificer is called Grzhapati. On this, see IV, 6, 8, 3-5. vi KANDA, I ADHYAYA, 3 BRAHMANA, 13. 159 into Ushas'. There a boy (kum4ra) was born in a year: he cried. g. Pragdpati said to him, ‘My boy, why criest thou, when thou art born out of labour and trouble?’ He said, ‘ Nay, but I am not freed from (guarded against) evil; I have no name given me; give me aname!’ Hence one should give a name to the boy that is born, for thereby one frees him from evil;—even a second, even a third (name), for thereby one frees him from evil time after time.
210. He said to him, ‘Thou art Rudra®’ And because he gave him that name, Agni became suchlike (or, that form), for Rudra is Agni: because he cried (rud) therefore he is Rudra. He said, ‘ Surely, I am mightier than that: give me yet a name!’ 11. He said to him, ‘Thou art Sarva.” And because he gave him that name, the waters became suchlike, for Sarva is the waters, inasmuch as from the water everything (sarva) here is produced. He said, ‘Surely, 1 am mightier than that: give me yet a name!’ 12, He said to him, ‘Thou art Pasupati.’ And because he gave him that name, the plants became suchlike, for Pasupati is the plants: hence when cattle (pasu) get plants, then they play the master ® (patty). He said, ‘Surely, I am mightier than that: give me yet a name!’ 13. He said to him, ‘Thou art Ugra.’ And 1 On the legend regarding Prag&pati and his daughter Ushas, see I, 7, 4, 1 seq. * On this and several of the other names, see part i, p. 201. 5 As, when a horse gets much corn, it becomes spirited, ‘ masterful.’ The St. Petersburg dictionary suggests the meaning, ‘they become strong.’ It might also mean, ‘ they lord it (over the plants).’ 160 SATAPATHA-BRAHMANA, because he gave him that name, Vayu (the wind) became suchlike, for Ugra is Vayu: hence when it blows strongly, they say ‘ Ugra is blowing.’ He said, ‘Surely, I am mightier than that: give me yet a name!’ 14. He said to him, ‘ Thou art Asani.’ And because he gave him that name, the lightning became suchlike, for Asani is the lightning : hence they say of him whom the lightning strikes, ‘ Asani has smitten him.’ He said, ‘Surely, I am mightier than that : give me yet a name!’ 15. He said to him, ‘Thou art Bhava. And because he. gave him that name, Parganya (the rain-god) became suchlike ; for Bhava is Parganya, since everything here comes (bhavati) from the raincloud. He said, ‘Surely, I am mightier than that : give me yet a name!’ 16. He said to him, ‘Thou art Mahan Devak (the Great God).’ And because he gave him that name, the moon became suchlike, for the moon is PragApati, and PragApati is the Great God. He said, ‘Surely, I am mightier than that: give me yet a name!’ 17. He said to him, ‘ Thou art fs4na (the Ruler),’ And because he gave him that name, the Sun became suchlike, for fs4na is the Sun, since the Sun rules over this All. He said, ‘So great indeed I am: give me no other name after that!’ ' 18, These then are the eight forms of Agni. Kumara (the boy) is the ninth: that is Agni’s threefold state '. 19. And because there are eight forms of Agni— * That is, his state of being trivrét, or three times three. VI KANDA, 2 ADHYAYA, I BRAHMANA, I. 161 the Gayatri consisting of eight syllables—therefore they say, ‘Agni is Gayatra.” That boy entered into the forms one after another; for one never sees him as a mere boy (kuméara), but one sees those forms of his', for he assumed those forms one after another.
3161 the Gayatri consisting of eight syllables—therefore they say, ‘Agni is Gayatra.” That boy entered into the forms one after another; for one never sees him as a mere boy (kuméara), but one sees those forms of his', for he assumed those forms one after another. 20. One ought to build him (Agni, the fire-altar) up in (the space of) a year, and recite for a year. ‘For two (years),’ however, say some; ‘for in one year they laid the seed, and in one year that boy was born, therefore let him build for two (years), and recite for two (years). Let him, however, build for a year only, and recite for a year; for the same seed which is laid is brought forth; it then lies changing and growing: hence let him build for a year only, and recite fora year. To him (Agni) when built up (4ita) he gives a name: whereby he keeps away evil from him. He calls him by a bright (4itra) name?, saying, ‘Thou art bright;’ for Agni is all bright things. THE ANIMAL SACRIFICE ®*. Sreconp ApHyYAyA, First BRAHMANA. 1. PragApati set his mind upon Agni’s forms. He searched for that boy (Kumara) who had entered 1 Tatas fa tatprabhriti tam Agnim kum4rarfpam na kvakana pasyanti kimtv etany etaggvalanddini ripaszy apurushavidhani pasyanti, Say. 2 Or, he calls him by the name of Xitra (bright), that being the name by which he is actually to address the fire on the altar at the end of the performance. KaAty. XVIII, 6, 23. 8 This is the so-called ish¢ak4-pasu, or animal sacrifice performed with regard to the bricks; the heads of the victims being used in building up the altar, whilst some of the blood is mixed with the clay of which the bricks are made. [41] M 162 SATAPATHA-BRAHMANA. into the (different) forms. Agni became aware of it, — Surely, Father Pragapati is searching for me: well then, let me be suchlike that he knows me not.’ 2. He saw those five animals,—the Purusha (man), the horse, the bull, the ram, and the he-goat. Inasmuch as he saw (pas) them, they are (called) cattle (pasu). | 3. He entered into those five animals; he became those five animals. But Prag&pati still searched for him. - 4. He saw those five animals. Because he saw (pas) them, therefore they are animals (pasu); or rather, because he saw him (Agni) in them, therefore they are animals. 5. He considered, ‘They are Agni: I will fit them unto mine own self!, Even as Agni, when kindled, glares, so their eye glares; even as Agni’s smoke rises upwards, so vapour rises from them; even as Agni consumes what is put in him, so they devour ; even as Agni’s ashes fall down, so do their faeces: they are indeed Agni; I will fit them unto mine own self’ He meant to slaughter them for different deities: the Purusha (man) for Visvakarman, the horse for Varua, the bull for Indra, the ram for Tvashévz, the he-goat for Agni. 6. He considered, ‘ For different deities, indeed, I mean to slaughter now; but I myself desire (kam) ne ee
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.
1Tuirp BrAHMANA, 1. Verily, Prag4pati alone was here in the beginning. He desired, ‘May I exist, may I reproduce myself!’ He toiled, he practised austerity (or, became heated). From him, worn out and heated, the waters were created: from that heated Person the waters are born. 2. The waters said, ‘ What is to become of us ?’— ‘Ye shall be heated,’ he said. They were heated; they created foam: hence foam is produced in heated water. 3. The foam (m.) said, ‘What is to become of me ?’—‘ Thou shalt be heated!’ he said. It was heated, and produced clay ; for indeed the foam is heated, when it floats on the water, covering it; and when one beats upon it, it indeed becomes clay. _ 4. The clay (f.) said, ‘What is to become of me ?’— ‘Thou shalt be heated!’ he said. It was heated, 1 See VI, 1, 1, 2 seq., where the seven vital airs are represented as assuming the form of a bird—the Purusha Pragdpati. ® See paragraphs 7-11. 158 SATAPATHA-BRAHMANA. and produced sand; for this clay becomes indeed heated when they plough it; and if only they plough very fine then it becomes, as it were, sandy. So much, then, as to that ‘What is to become of me? what is to become of me?!?’ 5. From the sand he created the pebble : whence sand finally indeed becomes a pebble ;—from the pebble the stone: whence the pebble finally indeed becomes a stone;—from the stone metal ore: whence from stone they smelt ore ;—from ore gold: whence ore much smelted comes, as it were, to have the appearance of gold. 6. Now that which was created was flowing ; and inasmuch as it was flowing (aksharat), a syllable (akshara) resulted therefrom; and inasmuch as it flowed eight times, that octosyllabic Gayatri was produced. 7. ‘This has indeed become (bhf) a foundation (resting-place),’ so he thought: whence it became the earth (bhimi). He spread it out (prath): it became the broad (earth, przthivt). On this earth, as on a foundation, the beings, and the lord of beings, consecrated themselves for a year: the lord of beings was the master of the house *, and Ushas (the Dawn) was the mistress. 8. Now, those beings are the seasons; and that lord of beings is the year; and that Ushas, the mistress, is the Dawn. And these same creatures, as well as the lord of beings, the year, laid seed * He means to say that he will leave this to be supplied in the enumeration of the subsequent creations. * At sacrificial sessions the Sacrificer is called Grzhapati. On this, see IV, 6, 8, 3-5. vi KANDA, I ADHYAYA, 3 BRAHMANA, 13. 159 into Ushas'. There a boy (kum4ra) was born in a year: he cried. g. Pragdpati said to him, ‘My boy, why criest thou, when thou art born out of labour and trouble?’ He said, ‘ Nay, but I am not freed from (guarded against) evil; I have no name given me; give me aname!’ Hence one should give a name to the boy that is born, for thereby one frees him from evil;—even a second, even a third (name), for thereby one frees him from evil time after time.
210. He said to him, ‘Thou art Rudra®’ And because he gave him that name, Agni became suchlike (or, that form), for Rudra is Agni: because he cried (rud) therefore he is Rudra. He said, ‘ Surely, I am mightier than that: give me yet a name!’ 11. He said to him, ‘Thou art Sarva.” And because he gave him that name, the waters became suchlike, for Sarva is the waters, inasmuch as from the water everything (sarva) here is produced. He said, ‘Surely, 1 am mightier than that: give me yet a name!’ 12, He said to him, ‘Thou art Pasupati.’ And because he gave him that name, the plants became suchlike, for Pasupati is the plants: hence when cattle (pasu) get plants, then they play the master ® (patty). He said, ‘Surely, I am mightier than that: give me yet a name!’ 13. He said to him, ‘Thou art Ugra.’ And 1 On the legend regarding Prag&pati and his daughter Ushas, see I, 7, 4, 1 seq. * On this and several of the other names, see part i, p. 201. 5 As, when a horse gets much corn, it becomes spirited, ‘ masterful.’ The St. Petersburg dictionary suggests the meaning, ‘they become strong.’ It might also mean, ‘ they lord it (over the plants).’ 160 SATAPATHA-BRAHMANA, because he gave him that name, Vayu (the wind) became suchlike, for Ugra is Vayu: hence when it blows strongly, they say ‘ Ugra is blowing.’ He said, ‘Surely, I am mightier than that: give me yet a name!’ 14. He said to him, ‘ Thou art Asani.’ And because he gave him that name, the lightning became suchlike, for Asani is the lightning : hence they say of him whom the lightning strikes, ‘ Asani has smitten him.’ He said, ‘Surely, I am mightier than that : give me yet a name!’ 15. He said to him, ‘Thou art Bhava. And because he. gave him that name, Parganya (the rain-god) became suchlike ; for Bhava is Parganya, since everything here comes (bhavati) from the raincloud. He said, ‘Surely, I am mightier than that : give me yet a name!’ 16. He said to him, ‘Thou art Mahan Devak (the Great God).’ And because he gave him that name, the moon became suchlike, for the moon is PragApati, and PragApati is the Great God. He said, ‘Surely, I am mightier than that: give me yet a name!’ 17. He said to him, ‘ Thou art fs4na (the Ruler),’ And because he gave him that name, the Sun became suchlike, for fs4na is the Sun, since the Sun rules over this All. He said, ‘So great indeed I am: give me no other name after that!’ ' 18, These then are the eight forms of Agni. Kumara (the boy) is the ninth: that is Agni’s threefold state '. 19. And because there are eight forms of Agni— * That is, his state of being trivrét, or three times three. VI KANDA, 2 ADHYAYA, I BRAHMANA, I. 161 the Gayatri consisting of eight syllables—therefore they say, ‘Agni is Gayatra.” That boy entered into the forms one after another; for one never sees him as a mere boy (kuméara), but one sees those forms of his', for he assumed those forms one after another.
3161 the Gayatri consisting of eight syllables—therefore they say, ‘Agni is Gayatra.” That boy entered into the forms one after another; for one never sees him as a mere boy (kuméara), but one sees those forms of his', for he assumed those forms one after another. 20. One ought to build him (Agni, the fire-altar) up in (the space of) a year, and recite for a year. ‘For two (years),’ however, say some; ‘for in one year they laid the seed, and in one year that boy was born, therefore let him build for two (years), and recite for two (years). Let him, however, build for a year only, and recite for a year; for the same seed which is laid is brought forth; it then lies changing and growing: hence let him build for a year only, and recite fora year. To him (Agni) when built up (4ita) he gives a name: whereby he keeps away evil from him. He calls him by a bright (4itra) name?, saying, ‘Thou art bright;’ for Agni is all bright things. THE ANIMAL SACRIFICE ®*. Sreconp ApHyYAyA, First BRAHMANA. 1. PragApati set his mind upon Agni’s forms. He searched for that boy (Kumara) who had entered 1 Tatas fa tatprabhriti tam Agnim kum4rarfpam na kvakana pasyanti kimtv etany etaggvalanddini ripaszy apurushavidhani pasyanti, Say. 2 Or, he calls him by the name of Xitra (bright), that being the name by which he is actually to address the fire on the altar at the end of the performance. KaAty. XVIII, 6, 23. 8 This is the so-called ish¢ak4-pasu, or animal sacrifice performed with regard to the bricks; the heads of the victims being used in building up the altar, whilst some of the blood is mixed with the clay of which the bricks are made. [41] M 162 SATAPATHA-BRAHMANA. into the (different) forms. Agni became aware of it, — Surely, Father Pragapati is searching for me: well then, let me be suchlike that he knows me not.’ 2. He saw those five animals,—the Purusha (man), the horse, the bull, the ram, and the he-goat. Inasmuch as he saw (pas) them, they are (called) cattle (pasu). | 3. He entered into those five animals; he became those five animals. But Prag&pati still searched for him. - 4. He saw those five animals. Because he saw (pas) them, therefore they are animals (pasu); or rather, because he saw him (Agni) in them, therefore they are animals. 5. He considered, ‘They are Agni: I will fit them unto mine own self!, Even as Agni, when kindled, glares, so their eye glares; even as Agni’s smoke rises upwards, so vapour rises from them; even as Agni consumes what is put in him, so they devour ; even as Agni’s ashes fall down, so do their faeces: they are indeed Agni; I will fit them unto mine own self’ He meant to slaughter them for different deities: the Purusha (man) for Visvakarman, the horse for Varua, the bull for Indra, the ram for Tvashévz, the he-goat for Agni. 6. He considered, ‘ For different deities, indeed, I mean to slaughter now; but I myself desire (kam) ne ee
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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