Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
18. 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. g. And, again, why there are an offering-spoon and a dipping-spoon,—what Pragdpati was, that indeed is this dipping-spoon, for the dipping-spoon is the breath, and the breath is PragApati. And what V4é (speech) was, that is this offering-spoon ; for V4é is a female, and the offering-spoon (srué, f.) is a female ; and those waters which went forth from the world of Vaé (speech)}, they are this (ghee) which he offers (in) this libation. 10. He offers it continuously, for those waters flowed continuously. And inasmuch as that Pragdépati entered the waters with the threefold science ?, that is these prayers (yagus) with which this (priest) now offers. 11. The first three which there are, are these (three) worlds; and what fourth prayer there is that 1 See VI, 1, 1, 9. 2°'VI, 1, 1, 10.—The construction of the text is somewhat peculiar,—what the author means to say seems to be,—the threefold science (the Veda) with which Prag4pati entered the waters is the same as the prayers now offered up. VI KANDA, 3 ADHYAYA, I BRAHMANA, 15. 193 is the threefold science, that is the Gagatt,—the Gagatt being all the metres, and all the metres (making up) the threefold science; and what last four (prayers) there are, they are the quarters: now Pragdpati indeed is those worlds and the quarters ; and that (gagatt verse in the middle) is the threefold science. 12. He offers with (V4g. S. XI, 1), ‘Harnessing first the mind,—Pragdpati, assuredly, is he that harnesses, he harnessed the mind for that holy work ; and because he harnessed the mind for that holy work, therefore he is the harnessing one. 13. ‘Savitvz, stretching out the thoughts, — for Savitvz is the mind, and the thoughts are the vital airs ;—‘ gazing reverently at Agni’s light,’ —that is, having seen Agni’s light;—‘bore up from the earth;’ for upwards from the earth he indeed bears this (offering). 14. [V4g. S. XI, 2] ‘With harnessed mind we, —he thereby harnesses the mind for this work, for with unharnessed mind one cannot now do anything ; —‘at the impulse of the god Savitvz,—that is impelled (sped) by the god Savitrz,—‘ with power (we strive) for the heavenly ;’—‘ that by this holy work he may go to the heavenly world,’ he thereby means to say; ‘with power, he says, for by power (energy) one goes to the heavenly world. 15. [V4g. S. XI, 3] ‘Savitvz, having harnessed the gods,’—Savitvz is the mind, and the gods are the vital airs;—‘ going by thought to the light, to heaven, —for as such as are going to the heavenly world by thought (devotion) he has harnessed them for this holy work ;—‘ going to produce a mighty light,’—the mighty light assuredly is yonder sun, and [4] fe) 194 SATAPATHA-BRAHMANA.
2he is this Agni, and him they are indeed going to fit together (or, restore);—‘may Savityz speed them!’—that is, ‘may they perform this holy work, sped by Savitrz’ 16. [Vag. S. XI, 4] ‘They harness the mind, and they harness the thoughts,—for both the mind and the vital airs he harnesses for this holy work ;—‘the priests of the priest,—the priest is Pragdpati, and the priests are the gods;—‘ of the great inspirer of devotion,—the great inspirer of devotion! is Pragdpati;—‘he hath assigned the priestly offices, —now when he (Agni-Pragapati) is built up, then he assigns the priestly offices, for the priestly offices are assigned over the built-up (fire-altar) ;—‘the finder of rites,—for he indeed found this rite ;—‘ he alone,’ for he alone found this whole holy rite;—‘ mighty is the praise of the god Savitrz,—that is, ‘great is the praise of the god Savitvz.’ 17, [Vag. S. XI, 5; Ack S. X, 13, 1] ‘By devotions I harness your old inspiration,— the old inspiration (brahman) doubtless is the vital air, and devotion is food, and that food is this oblation: by means of this oblation, by means of this food, he harnesses the vital airs for this holy work,— ‘May the praise spread abroad on the lord’s path,’—this he says in order that there may be for the Sacrificer the praise of fame among both gods and men;—‘may all sons of the immortal hear!’—the immortal one doubtless is Pragdpati, and his sons are all the gods;—‘who have resorted 1 See III, 5, 3, 12, where ‘brzhat vipaséit’ (in the same formula) is explained as referring to the sacrifice. VI KANDA, 3 ADHYAYA, I BRAHMANA, 20. 195 to the heavenly abodes ;’—the heavenly abodes are these worlds: the gods that are in these worlds, with regard to them he says this. 18. [V4g. S. XI, 6; Azk S. V, 81, 3] ‘Whose course the others have followed,—for Pragapati first performed this rite, whereupon the gods performed it;—‘the gods with vigour, the god’s greatness, —the greatness is the sacrifice, thus: ‘the gods with vigour (followed) the god’s sacrifice, his energy ;’—‘that dappled steed who hath measured the terrestrial (regions),’/—what- -soever is on this earth that is terrestrial, all that he measures out; for with his rays he reaches down to it;—‘the regions, he the god Savitvz by his greatness, —the regions are these worlds, and the god Savitz? is yonder sun: he measures them by his greatness. 19. [V4g. S. XI, 7] ‘God Savitz, speed the sacrifice, speed the lord of sacrifice unto his share!’—the god Savityz is yonder sun, and his share is the sacrifice, that he means to say when he says ‘ speed the sacrifice, speed the lord of sacrifice !"—‘May the heavenly, thought-cleansing Gandharva cleanse our thought! ’—the heavenly Gandharva is yonder sun, and thought is (sacrificial) food; thus, ‘May the food-cleanser cleanse our food!’—‘May the lord of speech render agreeable our speech !’—this sacred rite is speech, and the lord of speech is the breath: thus, ‘May the breath render agreeable this rite of ours!’
320. [Vag. S. XI, 8] ‘Further, O god Savitv2, this our sacrifice!’—the god Savitrz is yonder sun, and whatever sacrificial rite he furthers, that 02 196 SATAPATHA-BRAHMANA. reaches its end safely and auspiciously ;—‘as one pleasant to the gods,—that is, as one which shall please the gods ;—‘ friend-gaining, ever-winning, wealth-winning, heaven-winning,—that is, one that may gain all this;—‘Make the hymn-tune successful with the ~z& (verse), the Rathantara with the GdAyatra (metre), and the Brzhat, moving in Gayatra measures!’—thus the sé4mans (hymns) ;—‘ Hail!’ thus the sacrificial formulas: this threefold science is first produced, even as it was there and then produced. And the Agni who was produced, he is this Agni (fire-altar) who is built up from hence upwards. 21. These then are the eight SAvitra (formulas?) ;— the GAyatrt has eight syllables, and Agni is Gayatra: as great as Agni is, as great as is his measure, by just so much he pours him out as seed. There are nine of them, the call of ‘Hail’ (being) the ninth,— there are nine regions, and Agni is the regions; nine vital airs, and Agni is the vital airs: as great as Agni is, as great as is his measure, by so much he pours him out as seed. There are ten of them, the libation (being) the tenth,—the Virdg has ten syllables, and Agni is Virag: (the widely shining *) ; there are ten regions, and Agni is the regions; ten vital airs, and Agni is the vital airs: as great as Agni is, as great as is his measure, so great does this become. 22. This libation having been offered, Agni went away from the gods. The gods said, ‘Agni is the 1 Or, the single oblations, as distinguished from the whole continued libation. 3 Dipty4 viragamAnah, SAy. VI KANDA, 3 ADHYAYA, I BRAHMANA, 25. 197 cattle (or, an animal), let us search for him by means of the (different kinds of) cattle: he will become manifest unto his own form.’ They searched for him by means of the cattle, and he became manifest to his own form: and hence even to this day the animal becomes manifest to its own form (kind) }, cow to cow, horse to horse, and man to man. 23. They said, ‘Surely, if we search with all of them, they will become used up and affording no livelihood ; and if not with all, we shall get him (Agni) incomplete.’ They saw one animal (as a substitute) for two animals *, namely, the ass (as a substitute) for the cow and the sheep; and because they saw that one beast (would do) for two beasts, therefore that one (the he-ass), whilst being one, doubly impregnates °. 24. The sham-man‘ (they saw to be a substitute) for man,—a sham-man doubtless is he who pleases neither the gods, nor the fathers, nor men. Thus they searched by means of all the beasts, and yet they (the beasts) did not come to be used up and affording no livelihood. 25. With three he searches,—Agni is threefold: as great as Agni is, as great as is his measure, with so much he thus searches for him. They are five
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.
18. 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. g. And, again, why there are an offering-spoon and a dipping-spoon,—what Pragdpati was, that indeed is this dipping-spoon, for the dipping-spoon is the breath, and the breath is PragApati. And what V4é (speech) was, that is this offering-spoon ; for V4é is a female, and the offering-spoon (srué, f.) is a female ; and those waters which went forth from the world of Vaé (speech)}, they are this (ghee) which he offers (in) this libation. 10. He offers it continuously, for those waters flowed continuously. And inasmuch as that Pragdépati entered the waters with the threefold science ?, that is these prayers (yagus) with which this (priest) now offers. 11. The first three which there are, are these (three) worlds; and what fourth prayer there is that 1 See VI, 1, 1, 9. 2°'VI, 1, 1, 10.—The construction of the text is somewhat peculiar,—what the author means to say seems to be,—the threefold science (the Veda) with which Prag4pati entered the waters is the same as the prayers now offered up. VI KANDA, 3 ADHYAYA, I BRAHMANA, 15. 193 is the threefold science, that is the Gagatt,—the Gagatt being all the metres, and all the metres (making up) the threefold science; and what last four (prayers) there are, they are the quarters: now Pragdpati indeed is those worlds and the quarters ; and that (gagatt verse in the middle) is the threefold science. 12. He offers with (V4g. S. XI, 1), ‘Harnessing first the mind,—Pragdpati, assuredly, is he that harnesses, he harnessed the mind for that holy work ; and because he harnessed the mind for that holy work, therefore he is the harnessing one. 13. ‘Savitvz, stretching out the thoughts, — for Savitvz is the mind, and the thoughts are the vital airs ;—‘ gazing reverently at Agni’s light,’ —that is, having seen Agni’s light;—‘bore up from the earth;’ for upwards from the earth he indeed bears this (offering). 14. [V4g. S. XI, 2] ‘With harnessed mind we, —he thereby harnesses the mind for this work, for with unharnessed mind one cannot now do anything ; —‘at the impulse of the god Savitvz,—that is impelled (sped) by the god Savitrz,—‘ with power (we strive) for the heavenly ;’—‘ that by this holy work he may go to the heavenly world,’ he thereby means to say; ‘with power, he says, for by power (energy) one goes to the heavenly world. 15. [V4g. S. XI, 3] ‘Savitvz, having harnessed the gods,’—Savitvz is the mind, and the gods are the vital airs;—‘ going by thought to the light, to heaven, —for as such as are going to the heavenly world by thought (devotion) he has harnessed them for this holy work ;—‘ going to produce a mighty light,’—the mighty light assuredly is yonder sun, and [4] fe) 194 SATAPATHA-BRAHMANA.
2he is this Agni, and him they are indeed going to fit together (or, restore);—‘may Savityz speed them!’—that is, ‘may they perform this holy work, sped by Savitrz’ 16. [Vag. S. XI, 4] ‘They harness the mind, and they harness the thoughts,—for both the mind and the vital airs he harnesses for this holy work ;—‘the priests of the priest,—the priest is Pragdpati, and the priests are the gods;—‘ of the great inspirer of devotion,—the great inspirer of devotion! is Pragdpati;—‘he hath assigned the priestly offices, —now when he (Agni-Pragapati) is built up, then he assigns the priestly offices, for the priestly offices are assigned over the built-up (fire-altar) ;—‘the finder of rites,—for he indeed found this rite ;—‘ he alone,’ for he alone found this whole holy rite;—‘ mighty is the praise of the god Savitrz,—that is, ‘great is the praise of the god Savitvz.’ 17, [Vag. S. XI, 5; Ack S. X, 13, 1] ‘By devotions I harness your old inspiration,— the old inspiration (brahman) doubtless is the vital air, and devotion is food, and that food is this oblation: by means of this oblation, by means of this food, he harnesses the vital airs for this holy work,— ‘May the praise spread abroad on the lord’s path,’—this he says in order that there may be for the Sacrificer the praise of fame among both gods and men;—‘may all sons of the immortal hear!’—the immortal one doubtless is Pragdpati, and his sons are all the gods;—‘who have resorted 1 See III, 5, 3, 12, where ‘brzhat vipaséit’ (in the same formula) is explained as referring to the sacrifice. VI KANDA, 3 ADHYAYA, I BRAHMANA, 20. 195 to the heavenly abodes ;’—the heavenly abodes are these worlds: the gods that are in these worlds, with regard to them he says this. 18. [V4g. S. XI, 6; Azk S. V, 81, 3] ‘Whose course the others have followed,—for Pragapati first performed this rite, whereupon the gods performed it;—‘the gods with vigour, the god’s greatness, —the greatness is the sacrifice, thus: ‘the gods with vigour (followed) the god’s sacrifice, his energy ;’—‘that dappled steed who hath measured the terrestrial (regions),’/—what- -soever is on this earth that is terrestrial, all that he measures out; for with his rays he reaches down to it;—‘the regions, he the god Savitvz by his greatness, —the regions are these worlds, and the god Savitz? is yonder sun: he measures them by his greatness. 19. [V4g. S. XI, 7] ‘God Savitz, speed the sacrifice, speed the lord of sacrifice unto his share!’—the god Savityz is yonder sun, and his share is the sacrifice, that he means to say when he says ‘ speed the sacrifice, speed the lord of sacrifice !"—‘May the heavenly, thought-cleansing Gandharva cleanse our thought! ’—the heavenly Gandharva is yonder sun, and thought is (sacrificial) food; thus, ‘May the food-cleanser cleanse our food!’—‘May the lord of speech render agreeable our speech !’—this sacred rite is speech, and the lord of speech is the breath: thus, ‘May the breath render agreeable this rite of ours!’
320. [Vag. S. XI, 8] ‘Further, O god Savitv2, this our sacrifice!’—the god Savitrz is yonder sun, and whatever sacrificial rite he furthers, that 02 196 SATAPATHA-BRAHMANA. reaches its end safely and auspiciously ;—‘as one pleasant to the gods,—that is, as one which shall please the gods ;—‘ friend-gaining, ever-winning, wealth-winning, heaven-winning,—that is, one that may gain all this;—‘Make the hymn-tune successful with the ~z& (verse), the Rathantara with the GdAyatra (metre), and the Brzhat, moving in Gayatra measures!’—thus the sé4mans (hymns) ;—‘ Hail!’ thus the sacrificial formulas: this threefold science is first produced, even as it was there and then produced. And the Agni who was produced, he is this Agni (fire-altar) who is built up from hence upwards. 21. These then are the eight SAvitra (formulas?) ;— the GAyatrt has eight syllables, and Agni is Gayatra: as great as Agni is, as great as is his measure, by just so much he pours him out as seed. There are nine of them, the call of ‘Hail’ (being) the ninth,— there are nine regions, and Agni is the regions; nine vital airs, and Agni is the vital airs: as great as Agni is, as great as is his measure, by so much he pours him out as seed. There are ten of them, the libation (being) the tenth,—the Virdg has ten syllables, and Agni is Virag: (the widely shining *) ; there are ten regions, and Agni is the regions; ten vital airs, and Agni is the vital airs: as great as Agni is, as great as is his measure, so great does this become. 22. This libation having been offered, Agni went away from the gods. The gods said, ‘Agni is the 1 Or, the single oblations, as distinguished from the whole continued libation. 3 Dipty4 viragamAnah, SAy. VI KANDA, 3 ADHYAYA, I BRAHMANA, 25. 197 cattle (or, an animal), let us search for him by means of the (different kinds of) cattle: he will become manifest unto his own form.’ They searched for him by means of the cattle, and he became manifest to his own form: and hence even to this day the animal becomes manifest to its own form (kind) }, cow to cow, horse to horse, and man to man. 23. They said, ‘Surely, if we search with all of them, they will become used up and affording no livelihood ; and if not with all, we shall get him (Agni) incomplete.’ They saw one animal (as a substitute) for two animals *, namely, the ass (as a substitute) for the cow and the sheep; and because they saw that one beast (would do) for two beasts, therefore that one (the he-ass), whilst being one, doubly impregnates °. 24. The sham-man‘ (they saw to be a substitute) for man,—a sham-man doubtless is he who pleases neither the gods, nor the fathers, nor men. Thus they searched by means of all the beasts, and yet they (the beasts) did not come to be used up and affording no livelihood. 25. With three he searches,—Agni is threefold: as great as Agni is, as great as is his measure, with so much he thus searches for him. They are five
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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