Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1He remarks (p. 282) that ‘it has a wonderful power of remaining green, being the grass of all Indian grasses which retains its succulence throughout the extreme heat of summer.’ * That is to say, immediately after (the earth-brick had been laid on). 188 SATAPATHA-BRAHMANA. meditating, Indra and Agni, and Visvakarman saw the air, as a second naturally-perforated layer : hence he lays on that (brick!) by means of Indra and Agni, and Visvakarman. 4. Vayu said to them, ‘I will step nigh!’— ‘Wherewith!’—‘ With the regions!’—‘ So be it!’ He thereby doubtless meant to say, ‘with the regional (bricks ”) :’ hence on the second naturally-perforated one the regional ones are laid, without being separated from it?; and hence not separated from the air are the regions, the wind; for not separated therefrom he (Vayu) stepped nigh with this (brick). 5. They said, ‘Meditate ye yet!’—whereby no doubt they said, ‘Seek ye a layer! seek ye (to build) from hence upwards!’ Whilst they were meditating, Paramesh¢din saw the sky, as a third naturally-perforated layer: whence it is by Paramesh¢/in (the most high) he lays on that (brick *). 1 This second naturally-perforated brick, representing the air, forms the centre of the third layer of the altar. See VIII, 3, I, I seq. * That is, the bricks marking the regions, or quarters (disy§) ; five of these are laid down immediately after the self-perforated one, in the four directions from it, two of them being laid on the south. See VIII, 3, 1, 11. ® Viz. without being separated from the layer which the second svayam-Atrinna represents. They would seem to lie about a foot away from the central brick; but as no other special brick lies between them, they may on that account be considered as not separated from it. ‘ The third svayam-Atrinn4, though considered as forming part of the fifth layer, is really laid on the top of it or rather on the ‘punasiti’—an additional pile of eight bricks laid over the central, girhapatya-like, portion of the fifth layer (cf. VI, 6, 1, 14, with note). It is laid down with the formula ‘May the Most High settle thee !’—and on it the fire is subsequently placed. See VIII, 7, 3, 13 seq. Ta VI KANDA, 2 ADHYAYA, 3 BRAHMANA, 8. 189 6. Yonder Sun said to him, ‘I will step nigh!’— ‘Wherewith ?’—‘ With a space-filling (brick ').’—‘ So be it! —Now he (the sun) indeed is the space-filler : ‘by (mine own) self, he thus means to say. Hence the third naturally-perforated one is laid on so as not to be separated from the space-filling one*®; and hence yonder sun is not separated from the sky, for not separated therefrom did he step nigh with this ~ (brick). .
2Hence the third naturally-perforated one is laid on so as not to be separated from the space-filling one*®; and hence yonder sun is not separated from the sky, for not separated therefrom did he step nigh with this ~ (brick). . 7. These six deities forsooth became all this (universe), whatsoever exists here. The gods and the Aishis said, ‘Those six deities forsooth have become all this (universe): bethink ye yourselves how we also may share therein!’ They said, ‘ Meditate ye!’ whereby doubtless they meant to say, ‘Seek ye a layer! seek ye how we also may share in this *!’ Whilst they were meditating, the gods saw a second, the Azshis a fourth, layer *. 8. They said, ‘We will step nigh!’—‘ Wherewith ?’—' With what is over and above these worlds!’—‘So be it!’ Now what there is above the earth on this side of the air, therewith the gods stepped nigh, that is this second layer ; and what there 1 See p. 153, note. * The laying down of the last svayam-Atrinna (together with the likewise perforated ‘vikarnt’) is immediately preceded by the filling up of the fifth layer with the ‘space-filling’ bricks, only one of which has the common formula pronounced over it. See VIII, 7, 2, I seq. 8 Viz. in this universe, and, as a representation thereof, in this fire-altar. ‘In the foregoing 1-5 paragraphs only those three layers, which have a ‘naturally-perforated’ brick in the centre, viz. the first, third, and fifth layers, were mentioned. The author now remarks on the two other layers, representing as it were the space between the three worlds, 190 SATAPATHA-BRAHMANA. is above the air on this side of the sky, therewith the zshis stepped nigh, that is this fourth layer. 9. Now when they said, ‘Meditate ye (#etayadhvam) !’ they doubtless meant to say, ‘Seek ye a layer (Aitim if&/ata)!’ and inasmuch as meditating (Zetay) they saw them, therefore they are ‘layers’ (Aitayar). 10. Pragapati saw the first layer: Prag&pati assuredly is its (spiritual) ancestry. The gods saw the second layer: the gods assuredly are its ancestry. Indra and Agni, and Visvakarman saw the third layer: they assuredly are its ancestry. The Rishis saw the fourth layer: the Azshis assuredly are its ancestry. Paramesh¢/in saw the fifth layer : Parameshéin assuredly is its ancestry. And, verily, whosoever so knows that (spiritual) ancestry of the structures (layers of the fire-altar), his structures are indeed possessed of an ancestry, possessed of relations (or, of mystic significance, bandhu). THE SAVITRA LIBATIONS. Tuirp ApuyAyaA. First BrAHMaANA. 1. The gods then said, ‘Meditate ye!’ whereby doubtless they meant to say, ‘Seek ye a layer!’ Whilst they were meditating, Savityz saw those SAvitra (formulas); and inasmuch as Savity2 saw them, they are called SAvitra. He offered that eightfold-taken libation ; and when he had offered it, he saw this eightfold-appointed Ashad#4}, which had been created aforetime.
3He offered that eightfold-taken libation ; and when he had offered it, he saw this eightfold-appointed Ashad#4}, which had been created aforetime. 1 That is, the ‘invincible’ brick, being the first brick which is made, and that by the Sacrificer’s chief wife (mahisht) herself. See VI, 5, 3, 1 seq.—Sfdyavza remarks,—tém 4hutim hutva im4ém prithivim Adhiyag#ikim ash/adhavihitim mrrtsikatabhi’ prithivyavaitiyam (? prithivyanhgair imam) ashéavihitatmikaém ash4d/4m ishfa- VI KANDA, 3 ADHYAYA, I BRAHMANA, 6. Ig! 2. Now when they said, ‘Meditate ye !’ they doubtless meant to say, ‘Seek ye a layer!’ and inasmuch as they saw it whilst meditating (£etay), therefore it is a layer (4iti). And the libation is a sacrifice; and inasmuch as he saw it after sacrificing (ish¢v4), it is a brick (ishéaké). 3. Now that same (libation of ghee), while being a single one, he offers as an eightfold one? with eight formulas: whence this (‘invincible’ brick), while being a single one, is eightfold appointed. 4. He offers while raising upwards (the spoon) ;— he thereby raises this earth upwards by means of its forms*: whence this earth is raised (above the water) by its forms. 5. He offers it continuously ;—for at that time the gods were afraid lest the Rakshas, the fiends, should come thither after them! They saw that continuous libation for preventing the Rakshas, the fiends, from coming after them: hence he offers it continuously. 6. And, again, why he offers that libation ;—this Agni is Savityz, and him he gratifies at the outset by this libation ; and having sacrificed to, and gratified, him (Agni), he then puts him together. And inasmuch as by this (libation) he gratifies Savitz, they (the formulas are called) SAvitra: that is why he offers this libation. kam apasyat; puraiva lok4pavarga kala (? kaleor kalat) srésh‘m satim. Though in the cosmogonic account, VI, 1, 1, 13 seq., the earth is rather said to consist of nine different elements, the ‘invincible ’ brick is commonly identified with the earth. See VI, 5, 3, 1. For the (eightfold) compositions of the clay used for the fire-pan and bricks, see VI, 5, 1, 1 seq. ' That is to say, the offering-spoon is filled by eight dippings with the dipping-spoon. * That is, by means of its constituent elements ;—prtthivim ardhvam ripair mridadibhir udgamayati, Say. 192 SATAPATHA-BRAHMANA, 7. And, again, why he offers this libation ;—this Agni is Savitvz, and him he pours out as seed at the outset by this libation; and whatlike seed is poured into the womb suchlike (offspring) is born. And inasmuch as by this (libation) he pours out Savitrz as seed, they (the offering-formulas are called) SAvitra : that is why he offers this libation. 8. Both an offering-spoon (srué) and a dippingspoon (sruva) are used thereat ; for the offering-spoon is speech, and the dipping-spoon is breath ; and with speech and breath the gods sought this sacred rite at the beginning : hence there are an offering-spoon and a dipping-spoon.
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.
1He remarks (p. 282) that ‘it has a wonderful power of remaining green, being the grass of all Indian grasses which retains its succulence throughout the extreme heat of summer.’ * That is to say, immediately after (the earth-brick had been laid on). 188 SATAPATHA-BRAHMANA. meditating, Indra and Agni, and Visvakarman saw the air, as a second naturally-perforated layer : hence he lays on that (brick!) by means of Indra and Agni, and Visvakarman. 4. Vayu said to them, ‘I will step nigh!’— ‘Wherewith!’—‘ With the regions!’—‘ So be it!’ He thereby doubtless meant to say, ‘with the regional (bricks ”) :’ hence on the second naturally-perforated one the regional ones are laid, without being separated from it?; and hence not separated from the air are the regions, the wind; for not separated therefrom he (Vayu) stepped nigh with this (brick). 5. They said, ‘Meditate ye yet!’—whereby no doubt they said, ‘Seek ye a layer! seek ye (to build) from hence upwards!’ Whilst they were meditating, Paramesh¢din saw the sky, as a third naturally-perforated layer: whence it is by Paramesh¢/in (the most high) he lays on that (brick *). 1 This second naturally-perforated brick, representing the air, forms the centre of the third layer of the altar. See VIII, 3, I, I seq. * That is, the bricks marking the regions, or quarters (disy§) ; five of these are laid down immediately after the self-perforated one, in the four directions from it, two of them being laid on the south. See VIII, 3, 1, 11. ® Viz. without being separated from the layer which the second svayam-Atrinna represents. They would seem to lie about a foot away from the central brick; but as no other special brick lies between them, they may on that account be considered as not separated from it. ‘ The third svayam-Atrinn4, though considered as forming part of the fifth layer, is really laid on the top of it or rather on the ‘punasiti’—an additional pile of eight bricks laid over the central, girhapatya-like, portion of the fifth layer (cf. VI, 6, 1, 14, with note). It is laid down with the formula ‘May the Most High settle thee !’—and on it the fire is subsequently placed. See VIII, 7, 3, 13 seq. Ta VI KANDA, 2 ADHYAYA, 3 BRAHMANA, 8. 189 6. Yonder Sun said to him, ‘I will step nigh!’— ‘Wherewith ?’—‘ With a space-filling (brick ').’—‘ So be it! —Now he (the sun) indeed is the space-filler : ‘by (mine own) self, he thus means to say. Hence the third naturally-perforated one is laid on so as not to be separated from the space-filling one*®; and hence yonder sun is not separated from the sky, for not separated therefrom did he step nigh with this ~ (brick). .
2Hence the third naturally-perforated one is laid on so as not to be separated from the space-filling one*®; and hence yonder sun is not separated from the sky, for not separated therefrom did he step nigh with this ~ (brick). . 7. These six deities forsooth became all this (universe), whatsoever exists here. The gods and the Aishis said, ‘Those six deities forsooth have become all this (universe): bethink ye yourselves how we also may share therein!’ They said, ‘ Meditate ye!’ whereby doubtless they meant to say, ‘Seek ye a layer! seek ye how we also may share in this *!’ Whilst they were meditating, the gods saw a second, the Azshis a fourth, layer *. 8. They said, ‘We will step nigh!’—‘ Wherewith ?’—' With what is over and above these worlds!’—‘So be it!’ Now what there is above the earth on this side of the air, therewith the gods stepped nigh, that is this second layer ; and what there 1 See p. 153, note. * The laying down of the last svayam-Atrinna (together with the likewise perforated ‘vikarnt’) is immediately preceded by the filling up of the fifth layer with the ‘space-filling’ bricks, only one of which has the common formula pronounced over it. See VIII, 7, 2, I seq. 8 Viz. in this universe, and, as a representation thereof, in this fire-altar. ‘In the foregoing 1-5 paragraphs only those three layers, which have a ‘naturally-perforated’ brick in the centre, viz. the first, third, and fifth layers, were mentioned. The author now remarks on the two other layers, representing as it were the space between the three worlds, 190 SATAPATHA-BRAHMANA. is above the air on this side of the sky, therewith the zshis stepped nigh, that is this fourth layer. 9. Now when they said, ‘Meditate ye (#etayadhvam) !’ they doubtless meant to say, ‘Seek ye a layer (Aitim if&/ata)!’ and inasmuch as meditating (Zetay) they saw them, therefore they are ‘layers’ (Aitayar). 10. Pragapati saw the first layer: Prag&pati assuredly is its (spiritual) ancestry. The gods saw the second layer: the gods assuredly are its ancestry. Indra and Agni, and Visvakarman saw the third layer: they assuredly are its ancestry. The Rishis saw the fourth layer: the Azshis assuredly are its ancestry. Paramesh¢/in saw the fifth layer : Parameshéin assuredly is its ancestry. And, verily, whosoever so knows that (spiritual) ancestry of the structures (layers of the fire-altar), his structures are indeed possessed of an ancestry, possessed of relations (or, of mystic significance, bandhu). THE SAVITRA LIBATIONS. Tuirp ApuyAyaA. First BrAHMaANA. 1. The gods then said, ‘Meditate ye!’ whereby doubtless they meant to say, ‘Seek ye a layer!’ Whilst they were meditating, Savityz saw those SAvitra (formulas); and inasmuch as Savity2 saw them, they are called SAvitra. He offered that eightfold-taken libation ; and when he had offered it, he saw this eightfold-appointed Ashad#4}, which had been created aforetime.
3He offered that eightfold-taken libation ; and when he had offered it, he saw this eightfold-appointed Ashad#4}, which had been created aforetime. 1 That is, the ‘invincible’ brick, being the first brick which is made, and that by the Sacrificer’s chief wife (mahisht) herself. See VI, 5, 3, 1 seq.—Sfdyavza remarks,—tém 4hutim hutva im4ém prithivim Adhiyag#ikim ash/adhavihitim mrrtsikatabhi’ prithivyavaitiyam (? prithivyanhgair imam) ashéavihitatmikaém ash4d/4m ishfa- VI KANDA, 3 ADHYAYA, I BRAHMANA, 6. Ig! 2. Now when they said, ‘Meditate ye !’ they doubtless meant to say, ‘Seek ye a layer!’ and inasmuch as they saw it whilst meditating (£etay), therefore it is a layer (4iti). And the libation is a sacrifice; and inasmuch as he saw it after sacrificing (ish¢v4), it is a brick (ishéaké). 3. Now that same (libation of ghee), while being a single one, he offers as an eightfold one? with eight formulas: whence this (‘invincible’ brick), while being a single one, is eightfold appointed. 4. He offers while raising upwards (the spoon) ;— he thereby raises this earth upwards by means of its forms*: whence this earth is raised (above the water) by its forms. 5. He offers it continuously ;—for at that time the gods were afraid lest the Rakshas, the fiends, should come thither after them! They saw that continuous libation for preventing the Rakshas, the fiends, from coming after them: hence he offers it continuously. 6. And, again, why he offers that libation ;—this Agni is Savityz, and him he gratifies at the outset by this libation ; and having sacrificed to, and gratified, him (Agni), he then puts him together. And inasmuch as by this (libation) he gratifies Savitz, they (the formulas are called) SAvitra: that is why he offers this libation. kam apasyat; puraiva lok4pavarga kala (? kaleor kalat) srésh‘m satim. Though in the cosmogonic account, VI, 1, 1, 13 seq., the earth is rather said to consist of nine different elements, the ‘invincible ’ brick is commonly identified with the earth. See VI, 5, 3, 1. For the (eightfold) compositions of the clay used for the fire-pan and bricks, see VI, 5, 1, 1 seq. ' That is to say, the offering-spoon is filled by eight dippings with the dipping-spoon. * That is, by means of its constituent elements ;—prtthivim ardhvam ripair mridadibhir udgamayati, Say. 192 SATAPATHA-BRAHMANA, 7. And, again, why he offers this libation ;—this Agni is Savitvz, and him he pours out as seed at the outset by this libation; and whatlike seed is poured into the womb suchlike (offspring) is born. And inasmuch as by this (libation) he pours out Savitrz as seed, they (the offering-formulas are called) SAvitra : that is why he offers this libation. 8. Both an offering-spoon (srué) and a dippingspoon (sruva) are used thereat ; for the offering-spoon is speech, and the dipping-spoon is breath ; and with speech and breath the gods sought this sacred rite at the beginning : hence there are an offering-spoon and a dipping-spoon.
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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