Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1He then looks at the sham-man, with, ‘ Angiras-like, we shall carry Agni Purtshya;—that is, ‘Like Agni, we shall carry Agni, favourable to cattle:’ he thus searches for him by means of the sham-man. 5. Thereupon a hollow ant-hill is laid down midways (between the lump of clay and the Ahavantya fire). He looks along it?; for the ant-hill is this * The lump of clay which is to be used for the making of the fire-pan has been placed in a square hole east of the Ahavantya fire. * That is to say, he looks at the lump of clay through the hollow part of the ant-hill, whilst muttering the formula given in the next paragraph, vI KANDA, 3 ADHYAYA, 3 BRAHMANA, 9. 207 earth, and this earth is these worlds. For the gods searched for him (Agni) in these worlds part by part; and in like manner does this one now search for him in these worlds part by part. 6. [Vag. S. XI, 17] ‘Agni hath looked along the crest of the Dawns,—thereby they sought him in the dawns;—‘along the days, he, the first knower of beings,—thereby they sought him in the days;—‘and oftentimes along the rays of the sun,—thereby they sought him in the rays of the sun ;—‘along the sky and the earth hast thou spread ;’—therewith they sought him in the sky and the earth, and found him; and in like manner does this one thereby find him (Agni), When he sees him from afar, he throws down that (ant-hill) ; and they go up to the lump of clay. 7. He then addresses the horse ; for the gods then said, ‘Let us drive away his evil!’ Now evil is weariness: thus, ‘Let us drive away his weariness, the evil!’ They drove away his weariness, the evil; and in like manner does this one now drive away his weariness, the evil. 8. [Vag. S. XI, 18] ‘The courser, having started on his way,’—for his way has indeed been started upon;—‘shaketh off all assaults,— assaults mean evils: thus, ‘shakes off all evils;’ and hence, indeed, the horse, whilst running, shakes itself ;—‘Agni he seeks to descry with his eye on the great seat; ’—the great seat doubtless is this sacrificial (place) : thus, ‘ Agni he wishes to see with his eye on this great seat.’ 9. He then makes it (the horse) step on (the lump of clay with the left fore-foot); for having discovered him (Agni), it (the horse) then indicated 208 SATAPATHA-BRAHMAWA. him to the gods, as if (it meant to say) ', ‘Just here he is!’ 10. And, again, why he makes it step thereon ;— the gods then were afraid, thinking, ‘We hope the Rakshas, the fiends, will not slay here this our (Agni)!’ They placed that thunderbolt upon him as a protector, to wit, yonder sun; for that horse is indeed yonder sun; and in like manner does this (Sacrificer, or priest) now place upon him that thunderbolt as a protector.
211, [V4ag. S. XI, 19] ‘Having come upon the earth, O courser, seek thou Agni by thy light!’ —the light is the eye: thus, ‘Having come to the earth, thou, O courser, seek Agni with thy eye! ’— ‘by pawing? the ground tell us where we may dig him out! ’—that is, ‘by pointing out that (spot) of the ground tell us where we may dig him out.’ 12. He then pulls it up; for the gods now endowed it with vigour (for) having indicated (Agni) to them ; and in like manner does this one now endow it with vigour (for) having indicated (Agni) to him. He does so, with [V4g. S. XI, 20], ‘The sky is thy back, the earth thy resting-place, the air thy body, the sea thy womb;’—whereby he says, ‘Such 1 Or, as if one were to say,—yathayam iha-sthana Astha(?) iti kaskid brfty4d evam proktav4n, S&y. * Or, by covering ;—it is not easy to see what the author makes of ‘vrittvaya,’ for which the St. Petersburg dictionary suggests ‘vritvaya.’ Mahfdhara derives it from ‘vart,’ in the sense of ‘to touch.’ Perhaps, however, ‘bhfimer’ depends on ‘yatas;’ hence ‘moving about, tell us from what spot of the ground we may dig him out’ * That is, he pulls up its head (?); ‘he rouses it, shakes it up,’ St. Petersb. Dict—Sf4yaza, on the other hand, in accordance with K&ty. XVI, 2, 18, interprets ‘unmrzsati’ by ‘he holds his hand over its back,’—prish/hasyopari pasim dharayati. VI KANDA, 3 ADHYAYA, 3 BRAHMANA, 14. 209 thou art, such thou art;’—‘ Looking about with thine eye, tread down the assailers!’—that is, ‘Looking about with thy eye, tread down all evildoers!’ He does not touch it, lest this thunderbolt should injure him, for the horse is a thunderbolt '. 13. He then makes it step off (the lump of clay) ; —for the gods now said, ‘ What shall we cause it to obtain? ?’—‘ Great beauty*!’—They caused it to obtain great beauty; and in like manner does this one now cause it to obtain great beauty,—with (Vag. S. XI, 21), ‘Go thou unto great beauty!’ —that is, ‘Go to thy great beauty!’ and therefore, indeed, the horse is the most highly-favoured of animals ;—‘from this standing-place,—that is, ‘where thou now standest ;’—‘wealth-giver!’— for wealth it does give them ;—' Courser!’—for this is a courser;—‘ May we be in the Earth’s favour, whilst Agni we dig in her lap!’—that is, ‘May we be in the favour of this earth, whilst digging (for) Agni in her lap!’ 14, When it has stepped off he addresses it ;— for as one would extol him who has given a gift, so the gods now praised and magnified it (for) having indicated (Agni); and in like manner does this one now praise and magnify it, with (Vag. S. XI, 22), ‘He hath come down, —for it has indeed come down,—‘the wealth-giver,—for wealth, indeed, is given them ;—‘the racing courser,—for it is indeed a racer and a courser;—‘ hath made good, well-made room on earth, —that is, ‘thou madest good, well-made room on earth ;’—‘thence let us
3S. XI, 22), ‘He hath come down, —for it has indeed come down,—‘the wealth-giver,—for wealth, indeed, is given them ;—‘the racing courser,—for it is indeed a racer and a courser;—‘ hath made good, well-made room on earth, —that is, ‘thou madest good, well-made room on earth ;’—‘thence let us 2 For the construction, see on paragraph 6, p. 205, note. * Literally, to step off to. * Saubhaga, ‘the state of being well-endowed, well-favoured.’ (41] P 210 SATAPATHA-BRAHMANA. dig out the fair-looking Agni, — fair-looking,’ he says, for Agni is indeed fair-looking on every side ;—‘ ascending the heaven, unto the highest sky,’—the sky is the heavenly world: thus, ‘mounting the heavenly world, unto the highest sky.’ He makes it come up on the right side (of the lump) to where the two other beasts are: they stand on the right side, facing the east. The significance of the right-hand (southern) position here is the same as it was on that former occasion. 15. Sitting down he now offers upon the lump of clay ;—for the gods then said, ‘ Meditate ye (4etay),’ whereby, doubtless, they meant to say, ‘Seek ye a layer (4iti)!’ Whilst meditating they saw this libation, and offered it: after offering it, they saw the fire-pan (representing) these worlds. 16. They said, ‘Meditate ye!’ whereby, doubtless, they meant to say, ‘Seek ye a layer!’ Whilst meditating they saw this second libation, and offered it: after offering it, they saw the Visvagyotis (alllight bricks), that is, those deities Agni, Vayu, and Aditya; for these deities are indeed all the light. And in like manner does the Sacrificer now, after offering those two libations, see the firepan, these worlds; and those all-light deities. He offers with two interlinked (verses)1: he thereby interlinks these worlds, and those deities. 17. And, again, why he offers these two libations ; —he thereby gratifies both the clay and the water; and having offered to, and gratified, these two, he then brings them together. With two interlinked 1 The two halves of the two verses (Vag. S. XI, 23, 24) are uttered in the order 1a, 2 b, 2a, 1b. VI KANDA, 3 ADHYAYA, 3 BRAHMANA, 21. 21f (verses) he offers: he thereby interlinks (combines thoroughly) the clay and the water. 18. He offers with ghee; for the ghee is a thunderbolt: he thus makes the thunderbolt its (or his, Agni’s) protector. The ghee, moreover, is seed: he thus pours forth seed,— with the sruva-spoon; for the sruva (m.) is a male, and the male pours forth seed,— with ‘ Sv4hé (hail !),’ for the Svah4k4ra (m.) is a male, and the male pours forth seed.
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 then looks at the sham-man, with, ‘ Angiras-like, we shall carry Agni Purtshya;—that is, ‘Like Agni, we shall carry Agni, favourable to cattle:’ he thus searches for him by means of the sham-man. 5. Thereupon a hollow ant-hill is laid down midways (between the lump of clay and the Ahavantya fire). He looks along it?; for the ant-hill is this * The lump of clay which is to be used for the making of the fire-pan has been placed in a square hole east of the Ahavantya fire. * That is to say, he looks at the lump of clay through the hollow part of the ant-hill, whilst muttering the formula given in the next paragraph, vI KANDA, 3 ADHYAYA, 3 BRAHMANA, 9. 207 earth, and this earth is these worlds. For the gods searched for him (Agni) in these worlds part by part; and in like manner does this one now search for him in these worlds part by part. 6. [Vag. S. XI, 17] ‘Agni hath looked along the crest of the Dawns,—thereby they sought him in the dawns;—‘along the days, he, the first knower of beings,—thereby they sought him in the days;—‘and oftentimes along the rays of the sun,—thereby they sought him in the rays of the sun ;—‘along the sky and the earth hast thou spread ;’—therewith they sought him in the sky and the earth, and found him; and in like manner does this one thereby find him (Agni), When he sees him from afar, he throws down that (ant-hill) ; and they go up to the lump of clay. 7. He then addresses the horse ; for the gods then said, ‘Let us drive away his evil!’ Now evil is weariness: thus, ‘Let us drive away his weariness, the evil!’ They drove away his weariness, the evil; and in like manner does this one now drive away his weariness, the evil. 8. [Vag. S. XI, 18] ‘The courser, having started on his way,’—for his way has indeed been started upon;—‘shaketh off all assaults,— assaults mean evils: thus, ‘shakes off all evils;’ and hence, indeed, the horse, whilst running, shakes itself ;—‘Agni he seeks to descry with his eye on the great seat; ’—the great seat doubtless is this sacrificial (place) : thus, ‘ Agni he wishes to see with his eye on this great seat.’ 9. He then makes it (the horse) step on (the lump of clay with the left fore-foot); for having discovered him (Agni), it (the horse) then indicated 208 SATAPATHA-BRAHMAWA. him to the gods, as if (it meant to say) ', ‘Just here he is!’ 10. And, again, why he makes it step thereon ;— the gods then were afraid, thinking, ‘We hope the Rakshas, the fiends, will not slay here this our (Agni)!’ They placed that thunderbolt upon him as a protector, to wit, yonder sun; for that horse is indeed yonder sun; and in like manner does this (Sacrificer, or priest) now place upon him that thunderbolt as a protector.
211, [V4ag. S. XI, 19] ‘Having come upon the earth, O courser, seek thou Agni by thy light!’ —the light is the eye: thus, ‘Having come to the earth, thou, O courser, seek Agni with thy eye! ’— ‘by pawing? the ground tell us where we may dig him out! ’—that is, ‘by pointing out that (spot) of the ground tell us where we may dig him out.’ 12. He then pulls it up; for the gods now endowed it with vigour (for) having indicated (Agni) to them ; and in like manner does this one now endow it with vigour (for) having indicated (Agni) to him. He does so, with [V4g. S. XI, 20], ‘The sky is thy back, the earth thy resting-place, the air thy body, the sea thy womb;’—whereby he says, ‘Such 1 Or, as if one were to say,—yathayam iha-sthana Astha(?) iti kaskid brfty4d evam proktav4n, S&y. * Or, by covering ;—it is not easy to see what the author makes of ‘vrittvaya,’ for which the St. Petersburg dictionary suggests ‘vritvaya.’ Mahfdhara derives it from ‘vart,’ in the sense of ‘to touch.’ Perhaps, however, ‘bhfimer’ depends on ‘yatas;’ hence ‘moving about, tell us from what spot of the ground we may dig him out’ * That is, he pulls up its head (?); ‘he rouses it, shakes it up,’ St. Petersb. Dict—Sf4yaza, on the other hand, in accordance with K&ty. XVI, 2, 18, interprets ‘unmrzsati’ by ‘he holds his hand over its back,’—prish/hasyopari pasim dharayati. VI KANDA, 3 ADHYAYA, 3 BRAHMANA, 14. 209 thou art, such thou art;’—‘ Looking about with thine eye, tread down the assailers!’—that is, ‘Looking about with thy eye, tread down all evildoers!’ He does not touch it, lest this thunderbolt should injure him, for the horse is a thunderbolt '. 13. He then makes it step off (the lump of clay) ; —for the gods now said, ‘ What shall we cause it to obtain? ?’—‘ Great beauty*!’—They caused it to obtain great beauty; and in like manner does this one now cause it to obtain great beauty,—with (Vag. S. XI, 21), ‘Go thou unto great beauty!’ —that is, ‘Go to thy great beauty!’ and therefore, indeed, the horse is the most highly-favoured of animals ;—‘from this standing-place,—that is, ‘where thou now standest ;’—‘wealth-giver!’— for wealth it does give them ;—' Courser!’—for this is a courser;—‘ May we be in the Earth’s favour, whilst Agni we dig in her lap!’—that is, ‘May we be in the favour of this earth, whilst digging (for) Agni in her lap!’ 14, When it has stepped off he addresses it ;— for as one would extol him who has given a gift, so the gods now praised and magnified it (for) having indicated (Agni); and in like manner does this one now praise and magnify it, with (Vag. S. XI, 22), ‘He hath come down, —for it has indeed come down,—‘the wealth-giver,—for wealth, indeed, is given them ;—‘the racing courser,—for it is indeed a racer and a courser;—‘ hath made good, well-made room on earth, —that is, ‘thou madest good, well-made room on earth ;’—‘thence let us
3S. XI, 22), ‘He hath come down, —for it has indeed come down,—‘the wealth-giver,—for wealth, indeed, is given them ;—‘the racing courser,—for it is indeed a racer and a courser;—‘ hath made good, well-made room on earth, —that is, ‘thou madest good, well-made room on earth ;’—‘thence let us 2 For the construction, see on paragraph 6, p. 205, note. * Literally, to step off to. * Saubhaga, ‘the state of being well-endowed, well-favoured.’ (41] P 210 SATAPATHA-BRAHMANA. dig out the fair-looking Agni, — fair-looking,’ he says, for Agni is indeed fair-looking on every side ;—‘ ascending the heaven, unto the highest sky,’—the sky is the heavenly world: thus, ‘mounting the heavenly world, unto the highest sky.’ He makes it come up on the right side (of the lump) to where the two other beasts are: they stand on the right side, facing the east. The significance of the right-hand (southern) position here is the same as it was on that former occasion. 15. Sitting down he now offers upon the lump of clay ;—for the gods then said, ‘ Meditate ye (4etay),’ whereby, doubtless, they meant to say, ‘Seek ye a layer (4iti)!’ Whilst meditating they saw this libation, and offered it: after offering it, they saw the fire-pan (representing) these worlds. 16. They said, ‘Meditate ye!’ whereby, doubtless, they meant to say, ‘Seek ye a layer!’ Whilst meditating they saw this second libation, and offered it: after offering it, they saw the Visvagyotis (alllight bricks), that is, those deities Agni, Vayu, and Aditya; for these deities are indeed all the light. And in like manner does the Sacrificer now, after offering those two libations, see the firepan, these worlds; and those all-light deities. He offers with two interlinked (verses)1: he thereby interlinks these worlds, and those deities. 17. And, again, why he offers these two libations ; —he thereby gratifies both the clay and the water; and having offered to, and gratified, these two, he then brings them together. With two interlinked 1 The two halves of the two verses (Vag. S. XI, 23, 24) are uttered in the order 1a, 2 b, 2a, 1b. VI KANDA, 3 ADHYAYA, 3 BRAHMANA, 21. 21f (verses) he offers: he thereby interlinks (combines thoroughly) the clay and the water. 18. He offers with ghee; for the ghee is a thunderbolt: he thus makes the thunderbolt its (or his, Agni’s) protector. The ghee, moreover, is seed: he thus pours forth seed,— with the sruva-spoon; for the sruva (m.) is a male, and the male pours forth seed,— with ‘ Sv4hé (hail !),’ for the Svah4k4ra (m.) is a male, and the male pours forth seed.
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.
No commentary for this page.