Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
123. And, again, why there are twenty-four,—man (purusha) doubtless is twenty-fourfold: ten fingers of the hands, ten toes, and four limbs ; and Pragépati is the Purusha, and Pragdpati is Agni: as great as Agni is, as great as is his measure, by so much he thus kindles him. 24. He recites both g4yatri and trish¢ubh verses ; for the gayatri metre is the vital air, and the trishtubh is the body (self): by the gdyatri verses he thus kindles his vital air, and by the trish¢ubh ones the body. The trish¢ubh verses are in the middle, and the gdyatri verses on both sides thereof; for this body is in the middle, and the (organs of) the vital airs are on the sides thereof. He pronounces more gdyatrt verses before, and fewer after (the 1 For the eleven g4yatrf verses, used as sAmidhenfs at an ordinary ish4i—and raised to the number of fifteen by repetitions of the first and last verses—see part i, p. 102. The present animal sacrifice (ishfak4-pasu) adds to these verses nine trishfubh verses . (Vag. S. XXVII, 1-9), which (according to Katy. XVI, 1, 11) are to be inserted between the two verses containing the words ‘ samidhyam4na’ (being kindled) and ‘samiddha’ (kindled) respectively, — that is, between the ninth and tenth of the normal or ga4yatrt kindling-verses (cf. I, 4, 1, 38). * See VI,1,1,15; 3, 19. t 168 SATAPATHA-BRAHMANA. trish¢éubh verses); for there are more (organs of the) vital airs in front, and fewer behind. 25. He recites (Vag. S. XXVII, 1), ‘May the months?, O Agni, may the seasons make thee grow!’ When Agni restored the relaxed Pragapati, he (Prag&pati) said to him, ‘ What kindlingverses there are equal to me (in measure), with them kindle me!’ 26. He (Agni) saw these (verses), ‘May the months, O Agni, may the seasons make thee grow!’ that is, ‘May both the months, O Agni, and the seasons make thee grow!’—‘ The years, the Azshis, whatsoever truths’ that is, ‘May the years, and the Aishis, and the truths make thee grow! ’—‘ With heavenly brightness do thou shine! ’—the heavenly brightness doubtless is yonder sun: thus ‘together with that do thou shine!’—‘lighten up the whole four regions!’ that is, ‘lighten up all the four regions !’ 27. These (verses) have one-and the same explanation regarding him (Agni-Pragdpati): how one would make him complete, how he would restore and produce him. They relate to Agni and Pragdpati: to Agni, inasmuch as Agni saw (them); to Pragapati, inasmuch as he (Agni) kindled Prag&pati.
2These (verses) have one-and the same explanation regarding him (Agni-Pragdpati): how one would make him complete, how he would restore and produce him. They relate to Agni and Pragdpati: to Agni, inasmuch as Agni saw (them); to Pragapati, inasmuch as he (Agni) kindled Prag&pati. 1 This is the meaning assigned here to ‘sam&#’ by Mahfdhara, a doubtful meaning indeed. Besides the ordinary meaning ‘ year,’ the St. Petersburg dictionary also allows to ‘sam&’ that of ‘halfyear’ in some passages of the Atharva-veda. In the present passage, the dictionary refers ‘samah’ to the adjective ‘sama,’ hence ‘the equal seasons.’ This cannot, however, have been the meaning assigned to the word by the author of this part of the Brahmana, whatever it may originally have been in this verse of the Samhitds. Sayama, Taitt. S. IV, 1, 7, takes ‘sam4Z’ in the sense of ‘the years,’ but remarks that ‘the months and half-months’ have to be understood by it in this verse. vI KANDA, 2 ADHYAYA, I BRAHMANA, 32. 169 28. Twelve Aprf (propitiatory) verses! there are, | —twelve months are a year, and the year is Agni: as great as Agni is, as great as is his measure, with so much he thus propitiates (or gratifies) him. 29. And, again, why there are twelve,—of twelve syllables consists the Gagatt, and the Gagatt is this earth, for on her there is everything that moves (gagat) here. And Agni also is this earth, for it is out of her that the whole fire (altar) is built up: as great as Agni is, as great as is his measure, by so much he thus propitiates him. 30. And, again, why there are twelve,—of twelve syllables consists the Gagati, and the Gagatt is all the metres, and all the metres are Pragdpati (the sacrifice), and Pragdpati is Agni: as great as Agni is, as great as is his measure, by so much he thus propitiates him. 31. Those ‘kindling-sticks of his (Agni) are upright. When Agni restored the relaxed Pragapati, he said to him, ‘What Aprt-verses there are equal to me, with them propitiate me!’ 32. He saw these (verses) *:—‘ Upright are his kindling-sticks,’ for upright indeed are the kindling-sticks of him when kindled ;—‘ upwards tending the bright flashes of Agni, for tending upwards are his bright flashes, his flames ;—‘they, the most brilliant,’ that is ‘the most powerful ;’ —‘of the fair-looking son,’ for fair-looking indeed Agni is on all sides; and inasmuch as he (the Sacrificer) produces him thereby he (Agni) is his son. ! For the purport of these verses which form the offering-prayers at the fore-offerings of the animal sacrifice, see part ii, p. 185, note 1. ® Vag. S. XXVII, 11 seq. 170 SATAPATHA-BRAHMANA. 33. These (verses) have one and the same explanation regarding him (Agni-Pragapati): how one would make him complete, how he would restore and produce him. They relate to Agni and Pragapati, —to Agni, inasmuch as Agni saw (them); to Pragapati, inasmuch as he (Agni) propitiated PragApati.
333. These (verses) have one and the same explanation regarding him (Agni-Pragapati): how one would make him complete, how he would restore and produce him. They relate to Agni and Pragapati, —to Agni, inasmuch as Agni saw (them); to Pragapati, inasmuch as he (Agni) propitiated PragApati. 34. They are unequal, and consist of unequal feet, and unequal syllables; for the metres are unequal: whatever unequal limbs there are at his (Agni’s) body, those (limbs) of his he propitiates by these (verses). 35. The animal cake belongs to (Agni) Vaisvanara—Vaisvanara being all the fires—for the obtainment of all the fires. 36. As to why it belongs to Vaisv4nara ;—those layers (of the altar) no doubt are the seasons, for the seasons are the fires; and the seasons are the year, and the year is VaisvAnara (belonging to all men). Were it (offered) to Agni (Vaisvanara), he would cause it (the formula) to be redundant. It is one on twelve potsherds: twelve months are a year, and the year is Vaisvanara. The offering and invitatory formulas relate to Agni, for the obtainment of Agni’s forms. They contain the word ‘kama’ (desire), for the obtainment of his desires. 37. Now some, having in that way! obtained those heads, put them on (the fire-altar), thinking, ‘ Either way? are they animals.’ But they (who do this) become mortal carcases, for unpropitiated are ' That is, according to Séyaza, somehow or other, in some worldly manner, as by buying or begging them, without performing the animal sacrifice. 3 That is to say, whether they are consecrated or unconsecrated, in either case they are ‘pasavah’ or animal (victims). Sdy. vI KANDA, 2 ADHYAYA, 2 BRAHMANA, 2. 171 those (heads) of theirs. In this way, indeed, they did put them on for Ashadsi Sausromateya!; but quickly indeed he died after that. 38. Some, however, make gold ones, saying, | ‘They are immortal bricks (amvitesh/ak4).’ But indeed those are false bricks (anvztesh¢ak4), those are no heads of victims. 39. Some, again, make earthen ones, thinking, ‘ Passed away, forsooth, are these animals, and this earth is the shelter of all that has passed away: thus whither those animals have gone, from thence we collect them.’ Let him not do so, for whoso knows not both the practice and theory of these (victims), for him let them be passed away. Let him slaughter those very five victims, as far as he may be able to do so; for it was these Pragdpati was the first to slaughter, and SyAparza SéyakAyana the last; and in the interval also people used to slaughter them. But nowadays only these two are slaughtered, the one for PragApati, and the one for Vayu. The theory of these two is now (to be) told. SEcoND BRAHMANA. 1. The Karakas slaughter (a he-goat) for Praga pati, saying, ‘PragApati, having built up the fre | altar (agni), became Agni. When he slaughters that one, then indeed he reaches the end of Agni (the fire-altar).’
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.
123. And, again, why there are twenty-four,—man (purusha) doubtless is twenty-fourfold: ten fingers of the hands, ten toes, and four limbs ; and Pragépati is the Purusha, and Pragdpati is Agni: as great as Agni is, as great as is his measure, by so much he thus kindles him. 24. He recites both g4yatri and trish¢ubh verses ; for the gayatri metre is the vital air, and the trishtubh is the body (self): by the gdyatri verses he thus kindles his vital air, and by the trish¢ubh ones the body. The trish¢ubh verses are in the middle, and the gdyatri verses on both sides thereof; for this body is in the middle, and the (organs of) the vital airs are on the sides thereof. He pronounces more gdyatrt verses before, and fewer after (the 1 For the eleven g4yatrf verses, used as sAmidhenfs at an ordinary ish4i—and raised to the number of fifteen by repetitions of the first and last verses—see part i, p. 102. The present animal sacrifice (ishfak4-pasu) adds to these verses nine trishfubh verses . (Vag. S. XXVII, 1-9), which (according to Katy. XVI, 1, 11) are to be inserted between the two verses containing the words ‘ samidhyam4na’ (being kindled) and ‘samiddha’ (kindled) respectively, — that is, between the ninth and tenth of the normal or ga4yatrt kindling-verses (cf. I, 4, 1, 38). * See VI,1,1,15; 3, 19. t 168 SATAPATHA-BRAHMANA. trish¢éubh verses); for there are more (organs of the) vital airs in front, and fewer behind. 25. He recites (Vag. S. XXVII, 1), ‘May the months?, O Agni, may the seasons make thee grow!’ When Agni restored the relaxed Pragapati, he (Prag&pati) said to him, ‘ What kindlingverses there are equal to me (in measure), with them kindle me!’ 26. He (Agni) saw these (verses), ‘May the months, O Agni, may the seasons make thee grow!’ that is, ‘May both the months, O Agni, and the seasons make thee grow!’—‘ The years, the Azshis, whatsoever truths’ that is, ‘May the years, and the Aishis, and the truths make thee grow! ’—‘ With heavenly brightness do thou shine! ’—the heavenly brightness doubtless is yonder sun: thus ‘together with that do thou shine!’—‘lighten up the whole four regions!’ that is, ‘lighten up all the four regions !’ 27. These (verses) have one-and the same explanation regarding him (Agni-Pragdpati): how one would make him complete, how he would restore and produce him. They relate to Agni and Pragdpati: to Agni, inasmuch as Agni saw (them); to Pragapati, inasmuch as he (Agni) kindled Prag&pati.
2These (verses) have one-and the same explanation regarding him (Agni-Pragdpati): how one would make him complete, how he would restore and produce him. They relate to Agni and Pragdpati: to Agni, inasmuch as Agni saw (them); to Pragapati, inasmuch as he (Agni) kindled Prag&pati. 1 This is the meaning assigned here to ‘sam&#’ by Mahfdhara, a doubtful meaning indeed. Besides the ordinary meaning ‘ year,’ the St. Petersburg dictionary also allows to ‘sam&’ that of ‘halfyear’ in some passages of the Atharva-veda. In the present passage, the dictionary refers ‘samah’ to the adjective ‘sama,’ hence ‘the equal seasons.’ This cannot, however, have been the meaning assigned to the word by the author of this part of the Brahmana, whatever it may originally have been in this verse of the Samhitds. Sayama, Taitt. S. IV, 1, 7, takes ‘sam4Z’ in the sense of ‘the years,’ but remarks that ‘the months and half-months’ have to be understood by it in this verse. vI KANDA, 2 ADHYAYA, I BRAHMANA, 32. 169 28. Twelve Aprf (propitiatory) verses! there are, | —twelve months are a year, and the year is Agni: as great as Agni is, as great as is his measure, with so much he thus propitiates (or gratifies) him. 29. And, again, why there are twelve,—of twelve syllables consists the Gagatt, and the Gagatt is this earth, for on her there is everything that moves (gagat) here. And Agni also is this earth, for it is out of her that the whole fire (altar) is built up: as great as Agni is, as great as is his measure, by so much he thus propitiates him. 30. And, again, why there are twelve,—of twelve syllables consists the Gagati, and the Gagatt is all the metres, and all the metres are Pragdpati (the sacrifice), and Pragdpati is Agni: as great as Agni is, as great as is his measure, by so much he thus propitiates him. 31. Those ‘kindling-sticks of his (Agni) are upright. When Agni restored the relaxed Pragapati, he said to him, ‘What Aprt-verses there are equal to me, with them propitiate me!’ 32. He saw these (verses) *:—‘ Upright are his kindling-sticks,’ for upright indeed are the kindling-sticks of him when kindled ;—‘ upwards tending the bright flashes of Agni, for tending upwards are his bright flashes, his flames ;—‘they, the most brilliant,’ that is ‘the most powerful ;’ —‘of the fair-looking son,’ for fair-looking indeed Agni is on all sides; and inasmuch as he (the Sacrificer) produces him thereby he (Agni) is his son. ! For the purport of these verses which form the offering-prayers at the fore-offerings of the animal sacrifice, see part ii, p. 185, note 1. ® Vag. S. XXVII, 11 seq. 170 SATAPATHA-BRAHMANA. 33. These (verses) have one and the same explanation regarding him (Agni-Pragapati): how one would make him complete, how he would restore and produce him. They relate to Agni and Pragapati, —to Agni, inasmuch as Agni saw (them); to Pragapati, inasmuch as he (Agni) propitiated PragApati.
333. These (verses) have one and the same explanation regarding him (Agni-Pragapati): how one would make him complete, how he would restore and produce him. They relate to Agni and Pragapati, —to Agni, inasmuch as Agni saw (them); to Pragapati, inasmuch as he (Agni) propitiated PragApati. 34. They are unequal, and consist of unequal feet, and unequal syllables; for the metres are unequal: whatever unequal limbs there are at his (Agni’s) body, those (limbs) of his he propitiates by these (verses). 35. The animal cake belongs to (Agni) Vaisvanara—Vaisvanara being all the fires—for the obtainment of all the fires. 36. As to why it belongs to Vaisv4nara ;—those layers (of the altar) no doubt are the seasons, for the seasons are the fires; and the seasons are the year, and the year is VaisvAnara (belonging to all men). Were it (offered) to Agni (Vaisvanara), he would cause it (the formula) to be redundant. It is one on twelve potsherds: twelve months are a year, and the year is Vaisvanara. The offering and invitatory formulas relate to Agni, for the obtainment of Agni’s forms. They contain the word ‘kama’ (desire), for the obtainment of his desires. 37. Now some, having in that way! obtained those heads, put them on (the fire-altar), thinking, ‘ Either way? are they animals.’ But they (who do this) become mortal carcases, for unpropitiated are ' That is, according to Séyaza, somehow or other, in some worldly manner, as by buying or begging them, without performing the animal sacrifice. 3 That is to say, whether they are consecrated or unconsecrated, in either case they are ‘pasavah’ or animal (victims). Sdy. vI KANDA, 2 ADHYAYA, 2 BRAHMANA, 2. 171 those (heads) of theirs. In this way, indeed, they did put them on for Ashadsi Sausromateya!; but quickly indeed he died after that. 38. Some, however, make gold ones, saying, | ‘They are immortal bricks (amvitesh/ak4).’ But indeed those are false bricks (anvztesh¢ak4), those are no heads of victims. 39. Some, again, make earthen ones, thinking, ‘ Passed away, forsooth, are these animals, and this earth is the shelter of all that has passed away: thus whither those animals have gone, from thence we collect them.’ Let him not do so, for whoso knows not both the practice and theory of these (victims), for him let them be passed away. Let him slaughter those very five victims, as far as he may be able to do so; for it was these Pragdpati was the first to slaughter, and SyAparza SéyakAyana the last; and in the interval also people used to slaughter them. But nowadays only these two are slaughtered, the one for PragApati, and the one for Vayu. The theory of these two is now (to be) told. SEcoND BRAHMANA. 1. The Karakas slaughter (a he-goat) for Praga pati, saying, ‘PragApati, having built up the fre | altar (agni), became Agni. When he slaughters that one, then indeed he reaches the end of Agni (the fire-altar).’
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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