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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
16. He then makes it (complete), with this fourth prayer, ‘May the All-gods, the friends of all VI KANDA, 5 ADHYAYA, 2 BRAHMANA, 9. =. 235 men, fashion thee, Angiras-like, by the Anush¢ubh metre !’—this prayer, doubtless, is the (four) quarters, and the All-gods, the friends of all men, did then, by means of this prayer, put the quarters into these worlds, (that is) into the fire-pan; and in like manner does the Sacrificer, by means of this prayer, now put the quarters into these worlds, into the fire-pan ;—‘ Angiras-like,’ he says, because Angiras is the breath;—‘Thou art steadfast!’ —that is, ‘thou art firm, or ‘thou art fixed ;’— ‘Thou art the quarters!’ for this prayer indeed is the quarters;—‘ Establish in me offspring, increase of wealth, lordship of cattle, manhood, clansmen for the Sacrificer!’ For the All-gods, the friends of all men, having fashioned the quarters, invoked this blessing on them; and in like manner the Sacrificer, having fashioned the quarters, now invokes this blessing on them. 7. With that same formula he fashions it both inside and outside, whence the quarters are both inside and outside these worlds. He therewith fashions it without restriction (to any part of the pan), for unrestricted are the quarters. 8. He makes it just a span high, and a span sideways ; for Vishzu, when an embryo, was a span long, and this (fire-pan) is the womb: he thus makes the womb of equal size with the embryo’. 9. Were it larger than a span, he would make it smaller by that prayer; and were it smaller, (he would make it) larger thereby *. 1 Vishnu is identical with Agni, inasmuch as both are the sacrifice. * That is to say, if the pan, thus fashioned, is not quite of the exact measure, the formula is supposed to set this right. . 236 SATAPATHA-BRAHMANA. 10. If there be one victim, let him make it (the pan) one span wide; and if there be five victims, let him make it five spans wide, or an arrow’s width ; for the arrow means strength: he thus makes it to be composed of strength. But, indeed, an arrow formerly used to be five spans long!. 11. He then lays round the horizontal belt (or rim) ;—that is the quarters; for the gods, having made these worlds, the fire-pan, strengthened and encircled them by the quarters; and in like manner the Sacrificer, having made these worlds, the firepan, thus strengthens and encircles them by the quarters. 12. He lays this (rim) on the upper third (of the side), for it is there the ends of these worlds meet, and he thus makes them firm thereby. 13. [He does so, with Vag. S. XI, 59] ‘Thou art Aditi’s girdle!’—in the sacrifice the string relates to Varuza: he thus lays this belt round after (expressly) making it one not relating to Varuza.
213. [He does so, with Vag. S. XI, 59] ‘Thou art Aditi’s girdle!’—in the sacrifice the string relates to Varuza: he thus lays this belt round after (expressly) making it one not relating to Varuza. 14. He then silently makes four upright (bands), for these are the quarters ;—for the gods, having made these worlds, the fire-pan, made them firm on all sides by means of the quarters?; and in like manner the Sacrificer, having made these worlds, the fire-pan, now makes them firm on all sides by means of the quarters. 15. These (vertical bands) run up to (the rim of) it, for they did then support it, and so do they now support it: thus that upper part of it becomes firm 1 Yasmin kéle dhanurved4nusdrena dharmata’ kshatriya yudhyante tasmin kAle pa#éapradeseshur Asft, adhun4 tv iyam aniyataparim4n4 vartante, Say. * Viz. by means of the mountains, according to Sayana. VI KANDA, 5 ADHYAYA, 2 BRAHMANA, 21. = 237 by means of the horizontal belt, and that lower part of it by means of these (vertical bands). 16. At their tops they form nipples; for the gods, having made these worlds, the fire-pan, drew forth for themselves from these nipples all (objects of) their desires; and in like manner the Sacrificer, having made these worlds, the fire-pan, draws forth from these nipples all his desires. 17. This (fire-pan) indeed is a cow, for the fire-pan is these worlds, and these worlds are a cow: that horizontal belt is its udder; it is in the (upper) third of it, for the udder is in one-third of the cow. 18. He forms nipples to it, whereby he forms the nipples of the udder: it has four nipples, for the cow has four nipples. 19. Some, indeed, make it with two nipples, or also with eight nipples; but let him not do so, for those cattle which have fewer nipples than a cow, and those which have more nipples, are less fit to yield him a livelihood: hence they make this (firepan) less fit to yield a livelihood; and, indeed, they do not make it (like) a cow, but (like) a bitch, or a ewe, or a mare; hence let him not do so. 20. He then takes hold of its bowl, with, ‘May Aditi seize thy bowl!’ Aditi, doubtless, is Speech ; and the gods, having then fashioned it, perfected it by means of Aditi, speech; and in like manner this one, having fashioned it, now perfects it by means of Aditi, speech, 21. Having grasped it with both hands, he sets it down, with, ‘She, having fashioned the great (mahim) fire-pan,’—that is, ‘she, having fashioned the great (mahatim) fire-pan;’—‘the earthen womb for Agni;’—for this is indeed Agni’s 238 SATAPATHA-BRAHMANA. earthen womb ;—‘ Aditi offered it unto her sons, thinking, They shall bake it!’—for Aditi, indeed, having fashioned it, offered it to the gods, her sons, to bake it; and in like manner does this one now, after fashioning it, offer it to the gods to bake it.
3earthen womb ;—‘ Aditi offered it unto her sons, thinking, They shall bake it!’—for Aditi, indeed, having fashioned it, offered it to the gods, her sons, to bake it; and in like manner does this one now, after fashioning it, offer it to the gods to bake it. 22. Now some make three (fire-pans), saying, ‘Three (in number) are these worlds, and the fire-pans are these worlds ;’'and also for mutual expiation, thinking, ‘ If the one will break, we shall carry (Agni) in the other, and if the other (breaks), then in the other (or third).’ Let him not do so; for that first bottom part is this world; and that first (lower) sidepart is the air; and the upper one is the sky; and that fourth, the prayer, doubtless is the quarters; and just as much as these worlds and the quarters are, so much is this whole (universe). But were he to add anything thereto, he would make it to be redundant, and whatever redundant (act) is done in the sacrifice is left over for the Sacrificer’s spiteful rival. And as to the expiation in case of the (fire-pan being) broken, that (will be told} in a subsequent chapter}. Turrp BRAHMANA. 1. Of that same (clay) she (the queen) forms the first, the ‘invincible’ (brick) ; for the invincible one (Ash4@4) is this earth, and this earth was created first of these worlds. She forms it of that same clay, for this earth is (one) of these worlds. The (Sacrificer’s) consecrated consort (mahisht) forms it; for this earth is a ‘ mahisht’ (female buffalo, a cow). She who is first taken to wife is the consecrated consort. 1 VI, 6, 4, 8. VI KANDA, 5 ADHYAYA, 3 BRAHMANA, 5. 239 2. It measures a foot (in length and breadth), for the foot is a foundation, and this earth also is a foundation. It is marked with three lines, for this earth is threefold ?. 3. Now he (the Sacrificer) makes the fire-pan : he thereby makes these worlds. He then makes the (three) ‘all-light ’ (bricks), that is these deities, Agni, Vayu, Aditya, for those deities indeed are all the light. He makes them from that same clay (as the fire-pan): he thus produces these gods from these worlds. The Sacrificer makes them. They are marked with three lines, for threefold are these gods*. Thus as regards the deities. 4. Now as regards the self (or body) : the fire-pan, indeed, is the self (of Agni). The ‘invincible’ (brick) is speech : that she (the wife) makes first, for this speech is foremost in the body. She makes it from that same clay, for this speech is of the body. The (Sacrificer’s) consecrated consort makes it, for speech is a ‘mahishi.’ It is marked with three lines, for speech is divided into three kinds, Azkverses, Yagus-formulas, and SAman-tunes; and because of this threefold form of speech, low-voiced, half-loud, and loud.
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.
16. He then makes it (complete), with this fourth prayer, ‘May the All-gods, the friends of all VI KANDA, 5 ADHYAYA, 2 BRAHMANA, 9. =. 235 men, fashion thee, Angiras-like, by the Anush¢ubh metre !’—this prayer, doubtless, is the (four) quarters, and the All-gods, the friends of all men, did then, by means of this prayer, put the quarters into these worlds, (that is) into the fire-pan; and in like manner does the Sacrificer, by means of this prayer, now put the quarters into these worlds, into the fire-pan ;—‘ Angiras-like,’ he says, because Angiras is the breath;—‘Thou art steadfast!’ —that is, ‘thou art firm, or ‘thou art fixed ;’— ‘Thou art the quarters!’ for this prayer indeed is the quarters;—‘ Establish in me offspring, increase of wealth, lordship of cattle, manhood, clansmen for the Sacrificer!’ For the All-gods, the friends of all men, having fashioned the quarters, invoked this blessing on them; and in like manner the Sacrificer, having fashioned the quarters, now invokes this blessing on them. 7. With that same formula he fashions it both inside and outside, whence the quarters are both inside and outside these worlds. He therewith fashions it without restriction (to any part of the pan), for unrestricted are the quarters. 8. He makes it just a span high, and a span sideways ; for Vishzu, when an embryo, was a span long, and this (fire-pan) is the womb: he thus makes the womb of equal size with the embryo’. 9. Were it larger than a span, he would make it smaller by that prayer; and were it smaller, (he would make it) larger thereby *. 1 Vishnu is identical with Agni, inasmuch as both are the sacrifice. * That is to say, if the pan, thus fashioned, is not quite of the exact measure, the formula is supposed to set this right. . 236 SATAPATHA-BRAHMANA. 10. If there be one victim, let him make it (the pan) one span wide; and if there be five victims, let him make it five spans wide, or an arrow’s width ; for the arrow means strength: he thus makes it to be composed of strength. But, indeed, an arrow formerly used to be five spans long!. 11. He then lays round the horizontal belt (or rim) ;—that is the quarters; for the gods, having made these worlds, the fire-pan, strengthened and encircled them by the quarters; and in like manner the Sacrificer, having made these worlds, the firepan, thus strengthens and encircles them by the quarters. 12. He lays this (rim) on the upper third (of the side), for it is there the ends of these worlds meet, and he thus makes them firm thereby. 13. [He does so, with Vag. S. XI, 59] ‘Thou art Aditi’s girdle!’—in the sacrifice the string relates to Varuza: he thus lays this belt round after (expressly) making it one not relating to Varuza.
213. [He does so, with Vag. S. XI, 59] ‘Thou art Aditi’s girdle!’—in the sacrifice the string relates to Varuza: he thus lays this belt round after (expressly) making it one not relating to Varuza. 14. He then silently makes four upright (bands), for these are the quarters ;—for the gods, having made these worlds, the fire-pan, made them firm on all sides by means of the quarters?; and in like manner the Sacrificer, having made these worlds, the fire-pan, now makes them firm on all sides by means of the quarters. 15. These (vertical bands) run up to (the rim of) it, for they did then support it, and so do they now support it: thus that upper part of it becomes firm 1 Yasmin kéle dhanurved4nusdrena dharmata’ kshatriya yudhyante tasmin kAle pa#éapradeseshur Asft, adhun4 tv iyam aniyataparim4n4 vartante, Say. * Viz. by means of the mountains, according to Sayana. VI KANDA, 5 ADHYAYA, 2 BRAHMANA, 21. = 237 by means of the horizontal belt, and that lower part of it by means of these (vertical bands). 16. At their tops they form nipples; for the gods, having made these worlds, the fire-pan, drew forth for themselves from these nipples all (objects of) their desires; and in like manner the Sacrificer, having made these worlds, the fire-pan, draws forth from these nipples all his desires. 17. This (fire-pan) indeed is a cow, for the fire-pan is these worlds, and these worlds are a cow: that horizontal belt is its udder; it is in the (upper) third of it, for the udder is in one-third of the cow. 18. He forms nipples to it, whereby he forms the nipples of the udder: it has four nipples, for the cow has four nipples. 19. Some, indeed, make it with two nipples, or also with eight nipples; but let him not do so, for those cattle which have fewer nipples than a cow, and those which have more nipples, are less fit to yield him a livelihood: hence they make this (firepan) less fit to yield a livelihood; and, indeed, they do not make it (like) a cow, but (like) a bitch, or a ewe, or a mare; hence let him not do so. 20. He then takes hold of its bowl, with, ‘May Aditi seize thy bowl!’ Aditi, doubtless, is Speech ; and the gods, having then fashioned it, perfected it by means of Aditi, speech; and in like manner this one, having fashioned it, now perfects it by means of Aditi, speech, 21. Having grasped it with both hands, he sets it down, with, ‘She, having fashioned the great (mahim) fire-pan,’—that is, ‘she, having fashioned the great (mahatim) fire-pan;’—‘the earthen womb for Agni;’—for this is indeed Agni’s 238 SATAPATHA-BRAHMANA. earthen womb ;—‘ Aditi offered it unto her sons, thinking, They shall bake it!’—for Aditi, indeed, having fashioned it, offered it to the gods, her sons, to bake it; and in like manner does this one now, after fashioning it, offer it to the gods to bake it.
3earthen womb ;—‘ Aditi offered it unto her sons, thinking, They shall bake it!’—for Aditi, indeed, having fashioned it, offered it to the gods, her sons, to bake it; and in like manner does this one now, after fashioning it, offer it to the gods to bake it. 22. Now some make three (fire-pans), saying, ‘Three (in number) are these worlds, and the fire-pans are these worlds ;’'and also for mutual expiation, thinking, ‘ If the one will break, we shall carry (Agni) in the other, and if the other (breaks), then in the other (or third).’ Let him not do so; for that first bottom part is this world; and that first (lower) sidepart is the air; and the upper one is the sky; and that fourth, the prayer, doubtless is the quarters; and just as much as these worlds and the quarters are, so much is this whole (universe). But were he to add anything thereto, he would make it to be redundant, and whatever redundant (act) is done in the sacrifice is left over for the Sacrificer’s spiteful rival. And as to the expiation in case of the (fire-pan being) broken, that (will be told} in a subsequent chapter}. Turrp BRAHMANA. 1. Of that same (clay) she (the queen) forms the first, the ‘invincible’ (brick) ; for the invincible one (Ash4@4) is this earth, and this earth was created first of these worlds. She forms it of that same clay, for this earth is (one) of these worlds. The (Sacrificer’s) consecrated consort (mahisht) forms it; for this earth is a ‘ mahisht’ (female buffalo, a cow). She who is first taken to wife is the consecrated consort. 1 VI, 6, 4, 8. VI KANDA, 5 ADHYAYA, 3 BRAHMANA, 5. 239 2. It measures a foot (in length and breadth), for the foot is a foundation, and this earth also is a foundation. It is marked with three lines, for this earth is threefold ?. 3. Now he (the Sacrificer) makes the fire-pan : he thereby makes these worlds. He then makes the (three) ‘all-light ’ (bricks), that is these deities, Agni, Vayu, Aditya, for those deities indeed are all the light. He makes them from that same clay (as the fire-pan): he thus produces these gods from these worlds. The Sacrificer makes them. They are marked with three lines, for threefold are these gods*. Thus as regards the deities. 4. Now as regards the self (or body) : the fire-pan, indeed, is the self (of Agni). The ‘invincible’ (brick) is speech : that she (the wife) makes first, for this speech is foremost in the body. She makes it from that same clay, for this speech is of the body. The (Sacrificer’s) consecrated consort makes it, for speech is a ‘mahishi.’ It is marked with three lines, for speech is divided into three kinds, Azkverses, Yagus-formulas, and SAman-tunes; and because of this threefold form of speech, low-voiced, half-loud, and loud.
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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