Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1As to the white and black hair of it representing the hymn-verses (rk) and tunes (saman), and those of undecided colour the Yagusformulas, see I, 1, 4, 2. 2 Viz. because from speech the waters were produced (VI, 1, 1, 9). and from them the lotus-leaf has sprung. Say. 216 SATAPATHA-BRAHMANA. back, Agni’s womb, for this is indeed the back of the waters, and the womb of Agni;—‘around the swelling sea,—for the sea indeed swells around it ;—‘ thou, growing mighty upon the lotus,— that is, ‘growing, prosper thou on the lotus. —‘ With the measure of the sky, extend thou in width !’— with this he strokes along it (so as to lie even on the skin); for that Agni is yonder sun; and him assuredly none other than the width of the sky can contain: ‘having become the sky, contain him!’ this is what he thereby says. g. He spreads it over the black antelope skin; for the black antelope skin is the sacrifice ; and the black antelope skin is this earth, and the sacrifice is this earth, for on this earth the sacrifice is spread. And the lotus-leaf is the sky; for the sky is the waters, and the lotus-leaf is the waters; and yonder sky is above this earth. 10. He touches both of them—he thereby brings about concord between them—with (Vag. S. XI, 30), ‘A shelter ye are, a shield ye are! ’—for both a shelter and a shield these two indeed are ;—‘uninjured both, and ample,—for uninjured and ample both these indeed are ;—‘ capacious, guard ye,—that is, ‘spacious, guard ye!’—‘bear ye Agni Purishya!’—that is, ‘bear ye Agni, favourable to cattle?!’ 11, [V4g. S. XI, 31] ‘Guard ye, light-finders, uniting with each other, with the breast, with the self,—that is, ‘guard him, ye light-finders, uniting with each other, both with your breast and your self;’—‘bearing within the brilliant, the 1 See p. 201, note 1. v1 KANDA, 4 ADHYAYA, 2 BR everlasting ;’—this Agni indeed is yonder sun, and he is the brilliant, the everlasting one; and him these two bear between (them) : hence he says, ‘ the brilliant, the everlasting.’ 12. He touches them with two (verses) ;—twofooted is the Sacrificer, and the Sacrificer is Agni: as great as Agni is, as great as is his measure, by so much he thus brings about concord between these two. And, again, (he does so) because that form of theirs is twofold, (there being) a black antelope skin and a lotus-leaf. SEconD BRAHMANA. 1. He then touches the lump of clay, with (V4g. S. XI, 32), ‘Thou art the Purishya},—that is, ‘Thou art favourable to cattle ;’—‘all-supporting,—for he (Agni) indeed supports everything here ;—‘ Atharvan was the first that kindled thee, O Agni!’—Atharvan doubtless is the breath, and the breath indeed churned him out (produced him) at first: ‘ Thou art that Agni who was produced at first,’ this he means to say ; and that same (Agni) he thus makes it (the lump) to be.
22. He then takes hold of it with the (right) hand and spade on the right side; and with the (left) hand on the left side, with, ‘From the lotus Atharvan churned thee forth,'—the lotus doubtless means the waters, and Atharvan is the breath; and the breath indeed churned him (Agni, the fire) out of the waters at first;—‘from the head of every offerer *,’—that is, ‘from the head of this All (universe).’ 1 See p. 201, note 1. * ? Or, of every priest (visvasya vaghatak). There is nothing to 218 SATAPATHA-BRAHMANA, 3. [V4ag. S. XI, 33; Azk S. VI, 16, 14] ‘Also the sage Dadhyaz#&, the son of Atharvan, kindled thee;’—Dadhyaé, the Atharvana, doubtless is speech ; and he did kindle him therefrom ;— ‘asthe Vrztra-slayer, the breaker of strongholds, —Vrtra is evil, thus: ‘as the slayer of evil, the breaker of strongholds.’ 4. [Vag. S. XI, 34; Azk S. VI, 16, 15] ‘Also Pathya, the bull, kindled thee, as the greatest slayer of enemies, —PaAthya, the bull, doubtless is the Mind, and he did kindle him therefrom ;—‘as a winner of wealth in every battle,—as the text, so its meaning. ' 5. With Géyatrt verses (he performs),—the G4yatrt is the vital air: he thus lays vital air into him. With three (verses) ;—there are three vital airs, the out-breathing, the in-breathing, and the through-breathing: these he thus lays into him. These (verses) consist of nine feet, for there are nine vital airs, seven in the head, and two downward ones: these he thus lays into him. 6. And these two following ones are Trish¢ubhs,— (Vag. S. XI, 35, 36; zk S. III, 29, 8; II, 9, 1). Now, the Trishtubh is the body (self): it is his (Agni’s) body he makes up by means of these two show how the author of this part of the Braéhmaza interprets ‘vaghat.’ Cf. VI, 4, 3, 10.—Professor Ludwig (Ark S. VI, 16, 13) translates, ‘from the head of the priest Visva.’ Mahidhara offers several interpretations, according to which ‘vaghatah’ may either be taken as nom. plur., the verb being again supplied in the plural,— ‘the priests churned thee out from the head of the universe,’ or ‘the priests of the universe (or all priests) churned thee out,’—or ‘vaghatah ’ may be ablative sing., like ‘mfrdhna4,’ qualifying ‘ pushkarat,'—from the lotus, the head, the leader (or, starter, vahakat) of the universe. vi KAWDA, 4 ADHYAYA, 2 BRAHMANA, 8. 219 (verses). ‘Seat thee, O Hotvz, in thine own place, thou, the mindful,’—the Hotvz, doubtless, is Agni; and this, the black antelope skin, is indeed his own place ; ‘ the mindful,’ that is, ‘ the wise one ; ’— ‘establish the sacrifice in the seat of the good work !’—the seat of the good work doubtless is the black antelope skin ;—‘ god-gladdening, thou shalt worship the gods with offering !’—that is, ‘ being a god, gratifying the gods, thou shalt worship (them) with offering ;—‘ Bestow, O Agni, great vigour upon the Sacrificer!’—thereby he implores a blessing upon the Sacrificer.
37. ‘The Hotvz, in the Hotvz’s seat, the knowing,—the Hotvz, doubtless, is Agni; the Hotvz’s seat is the black antelope skin; and the knowing? means the wise one ;—‘ the impetuous and glowing one, of great power, hath sat down,’—that is, the impetuous and shining one, of great power, has sat down ;—‘the guardian of undisturbed rites, the most wealthy,—for he indeed is the guardian of undisturbed rites, and the most wealthy;—‘the bearer of thousands, the brilliant-tongued Agni,—a thousand means all, thus, ‘the all-bearer, the brilliant-tongued Agni. With two Trishéubh (verses) relating to Agni (he performs) ; the meaning of this has been told. 8. Then there is this last Brvzhatt verse, for this (fire-altar) when completely built up becomes like the Brzhatt (the great) metre: whatlike seed is infused into the womb, suchlike is (the child) born ; and because he now makes this verse a Bvzhatt, * Thus the author evidently interprets ‘vfdanah,’ instead of ‘being found,’ ‘ se trouvant,’ as is its real meaning. 220 SATAPATHA-BRAHMANA, therefore this (altar) when completely built up becomes like the Bvzhatt. g. (Vag. S. XI, 37; Azk S. I, 36,9] ‘Seat thee, thou art great,—he now causes the infused seed to establish itself, whence the seed infused into the womb establishes itself ;—‘ burn thou, best gladdener of the gods!’—that is, ‘shine thou, best gladdener of the gods;’—‘send forth, O Agni, worthy partaker of the offering, thy showy, ruddy smoke!’ for when he (Agni) is kindled, he sends forth his ruddy smoke,—the showy, for it, as it were, shows itself. 10. These (verses) amount to six,—six seasons are a year, and Agni is the year : as great as Agni is, as great as is his measure, so great does this become. And what comes to be like the year, comes to be like the Brzhatt ; for the year is the Brzhatt,—twelve full moons, twelve eighth days! (of the fortnight of waning moon), twelve new moons, that makes thirtysix, and the Brzhatt consists of thirty-six syllables. He takes it (the lump of clay) from the right (south) to the left (north) side (of the hole), for from the right side seed is infused into the womb; and this (hole) now is his (Agni’s) womb. He takes it thither without stopping, so as not to stop the seed. Turrp BrRAHMANA. 1. He then pours water into it (the hole), for whatever is injured or torn in this earth that is healed by water: by means of the water he thus joins together and heals what is injured and torn in her. 1 See VI, 2, 2, 23. vi KANDA, 4 ADHYAYA, 3 BRAHMANA, 5. 221 2. (Vag. S. XI, 38] ‘Let flow the divine waters, the honey-sweet, for health, for progeny!’—honey means sap (essence): thus, ‘the sapful, for health, for progeny ;’—‘ from their seed let plants spring forth, full-berried!’ for fullberried plants indeed spring forth from the seat of the waters.
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.
1As to the white and black hair of it representing the hymn-verses (rk) and tunes (saman), and those of undecided colour the Yagusformulas, see I, 1, 4, 2. 2 Viz. because from speech the waters were produced (VI, 1, 1, 9). and from them the lotus-leaf has sprung. Say. 216 SATAPATHA-BRAHMANA. back, Agni’s womb, for this is indeed the back of the waters, and the womb of Agni;—‘around the swelling sea,—for the sea indeed swells around it ;—‘ thou, growing mighty upon the lotus,— that is, ‘growing, prosper thou on the lotus. —‘ With the measure of the sky, extend thou in width !’— with this he strokes along it (so as to lie even on the skin); for that Agni is yonder sun; and him assuredly none other than the width of the sky can contain: ‘having become the sky, contain him!’ this is what he thereby says. g. He spreads it over the black antelope skin; for the black antelope skin is the sacrifice ; and the black antelope skin is this earth, and the sacrifice is this earth, for on this earth the sacrifice is spread. And the lotus-leaf is the sky; for the sky is the waters, and the lotus-leaf is the waters; and yonder sky is above this earth. 10. He touches both of them—he thereby brings about concord between them—with (Vag. S. XI, 30), ‘A shelter ye are, a shield ye are! ’—for both a shelter and a shield these two indeed are ;—‘uninjured both, and ample,—for uninjured and ample both these indeed are ;—‘ capacious, guard ye,—that is, ‘spacious, guard ye!’—‘bear ye Agni Purishya!’—that is, ‘bear ye Agni, favourable to cattle?!’ 11, [V4g. S. XI, 31] ‘Guard ye, light-finders, uniting with each other, with the breast, with the self,—that is, ‘guard him, ye light-finders, uniting with each other, both with your breast and your self;’—‘bearing within the brilliant, the 1 See p. 201, note 1. v1 KANDA, 4 ADHYAYA, 2 BR everlasting ;’—this Agni indeed is yonder sun, and he is the brilliant, the everlasting one; and him these two bear between (them) : hence he says, ‘ the brilliant, the everlasting.’ 12. He touches them with two (verses) ;—twofooted is the Sacrificer, and the Sacrificer is Agni: as great as Agni is, as great as is his measure, by so much he thus brings about concord between these two. And, again, (he does so) because that form of theirs is twofold, (there being) a black antelope skin and a lotus-leaf. SEconD BRAHMANA. 1. He then touches the lump of clay, with (V4g. S. XI, 32), ‘Thou art the Purishya},—that is, ‘Thou art favourable to cattle ;’—‘all-supporting,—for he (Agni) indeed supports everything here ;—‘ Atharvan was the first that kindled thee, O Agni!’—Atharvan doubtless is the breath, and the breath indeed churned him out (produced him) at first: ‘ Thou art that Agni who was produced at first,’ this he means to say ; and that same (Agni) he thus makes it (the lump) to be.
22. He then takes hold of it with the (right) hand and spade on the right side; and with the (left) hand on the left side, with, ‘From the lotus Atharvan churned thee forth,'—the lotus doubtless means the waters, and Atharvan is the breath; and the breath indeed churned him (Agni, the fire) out of the waters at first;—‘from the head of every offerer *,’—that is, ‘from the head of this All (universe).’ 1 See p. 201, note 1. * ? Or, of every priest (visvasya vaghatak). There is nothing to 218 SATAPATHA-BRAHMANA, 3. [V4ag. S. XI, 33; Azk S. VI, 16, 14] ‘Also the sage Dadhyaz#&, the son of Atharvan, kindled thee;’—Dadhyaé, the Atharvana, doubtless is speech ; and he did kindle him therefrom ;— ‘asthe Vrztra-slayer, the breaker of strongholds, —Vrtra is evil, thus: ‘as the slayer of evil, the breaker of strongholds.’ 4. [Vag. S. XI, 34; Azk S. VI, 16, 15] ‘Also Pathya, the bull, kindled thee, as the greatest slayer of enemies, —PaAthya, the bull, doubtless is the Mind, and he did kindle him therefrom ;—‘as a winner of wealth in every battle,—as the text, so its meaning. ' 5. With Géyatrt verses (he performs),—the G4yatrt is the vital air: he thus lays vital air into him. With three (verses) ;—there are three vital airs, the out-breathing, the in-breathing, and the through-breathing: these he thus lays into him. These (verses) consist of nine feet, for there are nine vital airs, seven in the head, and two downward ones: these he thus lays into him. 6. And these two following ones are Trish¢ubhs,— (Vag. S. XI, 35, 36; zk S. III, 29, 8; II, 9, 1). Now, the Trishtubh is the body (self): it is his (Agni’s) body he makes up by means of these two show how the author of this part of the Braéhmaza interprets ‘vaghat.’ Cf. VI, 4, 3, 10.—Professor Ludwig (Ark S. VI, 16, 13) translates, ‘from the head of the priest Visva.’ Mahidhara offers several interpretations, according to which ‘vaghatah’ may either be taken as nom. plur., the verb being again supplied in the plural,— ‘the priests churned thee out from the head of the universe,’ or ‘the priests of the universe (or all priests) churned thee out,’—or ‘vaghatah ’ may be ablative sing., like ‘mfrdhna4,’ qualifying ‘ pushkarat,'—from the lotus, the head, the leader (or, starter, vahakat) of the universe. vi KAWDA, 4 ADHYAYA, 2 BRAHMANA, 8. 219 (verses). ‘Seat thee, O Hotvz, in thine own place, thou, the mindful,’—the Hotvz, doubtless, is Agni; and this, the black antelope skin, is indeed his own place ; ‘ the mindful,’ that is, ‘ the wise one ; ’— ‘establish the sacrifice in the seat of the good work !’—the seat of the good work doubtless is the black antelope skin ;—‘ god-gladdening, thou shalt worship the gods with offering !’—that is, ‘ being a god, gratifying the gods, thou shalt worship (them) with offering ;—‘ Bestow, O Agni, great vigour upon the Sacrificer!’—thereby he implores a blessing upon the Sacrificer.
37. ‘The Hotvz, in the Hotvz’s seat, the knowing,—the Hotvz, doubtless, is Agni; the Hotvz’s seat is the black antelope skin; and the knowing? means the wise one ;—‘ the impetuous and glowing one, of great power, hath sat down,’—that is, the impetuous and shining one, of great power, has sat down ;—‘the guardian of undisturbed rites, the most wealthy,—for he indeed is the guardian of undisturbed rites, and the most wealthy;—‘the bearer of thousands, the brilliant-tongued Agni,—a thousand means all, thus, ‘the all-bearer, the brilliant-tongued Agni. With two Trishéubh (verses) relating to Agni (he performs) ; the meaning of this has been told. 8. Then there is this last Brvzhatt verse, for this (fire-altar) when completely built up becomes like the Brzhatt (the great) metre: whatlike seed is infused into the womb, suchlike is (the child) born ; and because he now makes this verse a Bvzhatt, * Thus the author evidently interprets ‘vfdanah,’ instead of ‘being found,’ ‘ se trouvant,’ as is its real meaning. 220 SATAPATHA-BRAHMANA, therefore this (altar) when completely built up becomes like the Bvzhatt. g. (Vag. S. XI, 37; Azk S. I, 36,9] ‘Seat thee, thou art great,—he now causes the infused seed to establish itself, whence the seed infused into the womb establishes itself ;—‘ burn thou, best gladdener of the gods!’—that is, ‘shine thou, best gladdener of the gods;’—‘send forth, O Agni, worthy partaker of the offering, thy showy, ruddy smoke!’ for when he (Agni) is kindled, he sends forth his ruddy smoke,—the showy, for it, as it were, shows itself. 10. These (verses) amount to six,—six seasons are a year, and Agni is the year : as great as Agni is, as great as is his measure, so great does this become. And what comes to be like the year, comes to be like the Brzhatt ; for the year is the Brzhatt,—twelve full moons, twelve eighth days! (of the fortnight of waning moon), twelve new moons, that makes thirtysix, and the Brzhatt consists of thirty-six syllables. He takes it (the lump of clay) from the right (south) to the left (north) side (of the hole), for from the right side seed is infused into the womb; and this (hole) now is his (Agni’s) womb. He takes it thither without stopping, so as not to stop the seed. Turrp BrRAHMANA. 1. He then pours water into it (the hole), for whatever is injured or torn in this earth that is healed by water: by means of the water he thus joins together and heals what is injured and torn in her. 1 See VI, 2, 2, 23. vi KANDA, 4 ADHYAYA, 3 BRAHMANA, 5. 221 2. (Vag. S. XI, 38] ‘Let flow the divine waters, the honey-sweet, for health, for progeny!’—honey means sap (essence): thus, ‘the sapful, for health, for progeny ;’—‘ from their seed let plants spring forth, full-berried!’ for fullberried plants indeed spring forth from the seat of the waters.
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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