Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The (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. 5. He makes the fire-pan: thereby he makes (Agni’s) self. He then makes the ‘all-light’ (bricks), —the ‘all-light’ (brick) is offspring, for offspring indeed is all the light : he thus causes generation to take place. He makes them of the same clay (as the fire-pan) : he thus produces offspring from the self. The Sacrificer makes them: the Sacrificer thus 1 See VI, 1, 1, 14. * Viz. those of the sky, the air, and the earth. See VI, I, 2, I0. 240 SATAPATHA-BRAHMANA. produces offspring from his own self. He makes them without interruption: he thus produces uninterrupted offspring from his own self. He makes them subsequently (to the fire-pan): he thus produces the offspring subsequently to his own self. They are marked with three lines, for generation is threefold, father, mother, and son; or, the embryo, and the inner and outer membrane. 6. He makes these from (clay) prepared with prayer, the others from (clay) prepared without prayer; for these are defined, the others undefined ; these are limited (in number), the others unlimited. 7. That Agniis Pragdpati; but Pragdpati is both of this, defined and undefined, limited and unlimited : thus when he makes (bricks) from (clay) prepared with prayer, he thereby makes up that form of his (Pragpati’s) which is defined and limited ; and when he makes them from (clay) prepared without prayer, he thereby makes up that form of his which is undefined and unlimited. Verily, then, whosoever knowing this does it on this wise, makes up the whole and complete Agni. From the (clay) lying ready prepared, he leaves over a lump for expiations’. 8, He (the Adhvaryu) now fumigates it (the firepan)—just for the sake of strength, or to (mark) the progress of the work. And, again, as to why he fumigates,—that fire-pan is the head of the sacrifice, and the smoke its breath: he thus puts breath into the head. 9. He fumigates it with horse-dung, to insure it against injury; for the horse is sacred to Pragdpati, 1 That is, in case the fire-pan were to break. See VI, 6, 4, 8 seq. vi KANDA, 5 ADHYAYA, 4 BRAHMAMA, I. 241 and Pragdpati is Agni, and one does not injure one’s own self. And with dung (he does it) because that is what was eaten (by the horse) and is useless ; and thus he does not injure the horse itself, nor the other cattle.
2See VI, 6, 4, 8 seq. vi KANDA, 5 ADHYAYA, 4 BRAHMAMA, I. 241 and Pragdpati is Agni, and one does not injure one’s own self. And with dung (he does it) because that is what was eaten (by the horse) and is useless ; and thus he does not injure the horse itself, nor the other cattle. 10. [Vag. S. XI, 60] ‘May the Vasus make thee fragrant by the Gayatri measure, Angiraslike !—May the Rudras make thee fragrant by the Trishéubh metre, Angiras-like!—May the Adityas make thee fragrant by the Gagatt metre, Angiras-like!—May the All-gods, the friends of all men, make thee fragrant by the Anushéubh metre, Angiras-like!—May Indra make thee fragrant !—May Varuna make thee fragrant!—May Vishzu make thee fragrant!’ —he thus fumigates it by means of the deities. 11. Seven balls of horse-dung are (used), and seven formulas: those deities are sevenfold!, and seven vital airs there are in the head. But also what is many times, seven times seven, is (expressed by) seven? : he thus puts the seven vital airs into the head. Fourtu BRAHMANA, 1. He now digs that (hole)* in the earth; for the gods now were afraid, thinking, ‘We hope the Rakshas, the fiends, will not smite here this (Agni) of 1 ?Or, divided into groups of seven each, as, for instance, the Maruts, see II, 5, 1, 13. ? Comp. the Germ. ‘seine sieben Sachen (or, Siebensachen) packen,’ to pack one’s traps. * One might take ‘athainam asyém khanati’ to mean, ‘he now digs for him (Agni) in the earth,’ or ‘digs him into the earth.’ Cf. VI, 4, 1, 1, ‘athainam atad khanati.’ Sayama, however (in accordance with the formula in paragraph 3), supplies ‘ava/am,’ ‘a hole.’ (41) R 242 SATAPATHA-BRAHMANA. ours!’ They made this (earth) to be his self (body), for protection, thinking, ‘ The self will protect itself.’ 2. He digs him out with (the help of) Aditi, in order to guard him from injury; for Aditi is this earth, and one does not injure one’s own self; but were he to dig with (the help of) another deity, he surely would injure him (Agni). 3. (Vag. S. XI, 61] ‘May the divine Aditi, dear to all the gods, dig thee, Angiras-like, O hole, in the lap of the earth!’—for this hole (is dug) among the gods. That bamboo spade now disappears. This hole is four-cornered, for there are four quarters : he thus digs it from all the quarters". Having then laid down fuel in it, he silently puts the ‘invincible’ (brick) thereon, for that is made first.
3That bamboo spade now disappears. This hole is four-cornered, for there are four quarters : he thus digs it from all the quarters". Having then laid down fuel in it, he silently puts the ‘invincible’ (brick) thereon, for that is made first. 4. He then sets down the fire-pan (with the bottom part upwards), with, ‘May the divine wives of the gods, dear to all the gods, place thee, Angiraslike, O fire-pan, in the lap of the earth!’ for of old the divine wives of the gods, dear to all the gods, indeed, like Angiras, placed that (fire-pan) into the lap of the earth, and by (the help of) them he now places it. But, surely, these are the plants,—the wives of the gods are indeed the plants; for by the plants everything here is supported: by means of the plants he thus supports this (fire-pan). He then lays down silently the ‘all-light’ (bricks). Having then placed fuel thereon he kindles it. 5. ‘May the divine Dhishavz4s, dear to all the gods, kindle thee, Angiras-like, O fire-pan, in the lap of the earth!’ for of old the divine 1 Sarvabhyo digbhya enam avafam khanati tam a sarv4su dikshu nash/ra na himsanti, Say. VI KANDA, 5 ADHYAYA, 4 BRAHMANA, 8. 243 Dhishaz4s, dear to all the gods, indeed kindled it, like Angiras, in the lap of the earth, and with their help he now kindles it. But, surely, this is V4é (speech),—the Dhishaz4s are indeed speech’, for by speech everything is kindled here: by means of speech he thus kindles this (fire-pan). Whilst looking at it, he then mutters these three formulas : 6. ‘May the divine protectresses, dear to all the gods, heat thee, O fire-pan, Angiras-like, in the lap of the earth!’ for of old the divine protectresses, dear to all the gods, indeed, like Angiras, heated it in the lap of the earth; and by them he now heats it. But, surely, these are the days and nights, —the protectresses are indeed the days and nights; for by days and nights everything is covered here : by means of the days and nights he thus heats it. 7. ‘May the divine ladies, dear to all the gods, bakethee, Angiras-like, O fire-pan, inthe lap of the earth!’ for of old the divine ladies, dear to all the gods, did, like Angiras, bake it in the lap of the earth, and with their help he now bakes it. But, surely, these are the metres,—the ladies (gn) are indeed the metres (scripture texts), for by means of these men go (gam) to the celestial world: by means of the metres he thus bakes it. 8. ‘May the divine women, with unclipped wings, dear toall the gods, bake thee, Angiraslike, O fire-pan, in the lap of the earth!’ for 1 Whether ‘Dhishav4’ (the name of certain female divinities who have the power of bestowing prosperity and granting wishes) is here connected with ‘dhishnya,’ fire-hearth; or whether it is taken by the author in some such primary sense as ‘ intelligence’ or ‘inspiration,’ it were difficult to decide. Sayama connects it with ‘dhf,'—vag vai dhishaz4, si hi dhiyam karma g#avAsani (?) sambhagate, R 2 244 SATAPATHA-BRAHMANA,
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.
1The (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. 5. He makes the fire-pan: thereby he makes (Agni’s) self. He then makes the ‘all-light’ (bricks), —the ‘all-light’ (brick) is offspring, for offspring indeed is all the light : he thus causes generation to take place. He makes them of the same clay (as the fire-pan) : he thus produces offspring from the self. The Sacrificer makes them: the Sacrificer thus 1 See VI, 1, 1, 14. * Viz. those of the sky, the air, and the earth. See VI, I, 2, I0. 240 SATAPATHA-BRAHMANA. produces offspring from his own self. He makes them without interruption: he thus produces uninterrupted offspring from his own self. He makes them subsequently (to the fire-pan): he thus produces the offspring subsequently to his own self. They are marked with three lines, for generation is threefold, father, mother, and son; or, the embryo, and the inner and outer membrane. 6. He makes these from (clay) prepared with prayer, the others from (clay) prepared without prayer; for these are defined, the others undefined ; these are limited (in number), the others unlimited. 7. That Agniis Pragdpati; but Pragdpati is both of this, defined and undefined, limited and unlimited : thus when he makes (bricks) from (clay) prepared with prayer, he thereby makes up that form of his (Pragpati’s) which is defined and limited ; and when he makes them from (clay) prepared without prayer, he thereby makes up that form of his which is undefined and unlimited. Verily, then, whosoever knowing this does it on this wise, makes up the whole and complete Agni. From the (clay) lying ready prepared, he leaves over a lump for expiations’. 8, He (the Adhvaryu) now fumigates it (the firepan)—just for the sake of strength, or to (mark) the progress of the work. And, again, as to why he fumigates,—that fire-pan is the head of the sacrifice, and the smoke its breath: he thus puts breath into the head. 9. He fumigates it with horse-dung, to insure it against injury; for the horse is sacred to Pragdpati, 1 That is, in case the fire-pan were to break. See VI, 6, 4, 8 seq. vi KANDA, 5 ADHYAYA, 4 BRAHMAMA, I. 241 and Pragdpati is Agni, and one does not injure one’s own self. And with dung (he does it) because that is what was eaten (by the horse) and is useless ; and thus he does not injure the horse itself, nor the other cattle.
2See VI, 6, 4, 8 seq. vi KANDA, 5 ADHYAYA, 4 BRAHMAMA, I. 241 and Pragdpati is Agni, and one does not injure one’s own self. And with dung (he does it) because that is what was eaten (by the horse) and is useless ; and thus he does not injure the horse itself, nor the other cattle. 10. [Vag. S. XI, 60] ‘May the Vasus make thee fragrant by the Gayatri measure, Angiraslike !—May the Rudras make thee fragrant by the Trishéubh metre, Angiras-like!—May the Adityas make thee fragrant by the Gagatt metre, Angiras-like!—May the All-gods, the friends of all men, make thee fragrant by the Anushéubh metre, Angiras-like!—May Indra make thee fragrant !—May Varuna make thee fragrant!—May Vishzu make thee fragrant!’ —he thus fumigates it by means of the deities. 11. Seven balls of horse-dung are (used), and seven formulas: those deities are sevenfold!, and seven vital airs there are in the head. But also what is many times, seven times seven, is (expressed by) seven? : he thus puts the seven vital airs into the head. Fourtu BRAHMANA, 1. He now digs that (hole)* in the earth; for the gods now were afraid, thinking, ‘We hope the Rakshas, the fiends, will not smite here this (Agni) of 1 ?Or, divided into groups of seven each, as, for instance, the Maruts, see II, 5, 1, 13. ? Comp. the Germ. ‘seine sieben Sachen (or, Siebensachen) packen,’ to pack one’s traps. * One might take ‘athainam asyém khanati’ to mean, ‘he now digs for him (Agni) in the earth,’ or ‘digs him into the earth.’ Cf. VI, 4, 1, 1, ‘athainam atad khanati.’ Sayama, however (in accordance with the formula in paragraph 3), supplies ‘ava/am,’ ‘a hole.’ (41) R 242 SATAPATHA-BRAHMANA. ours!’ They made this (earth) to be his self (body), for protection, thinking, ‘ The self will protect itself.’ 2. He digs him out with (the help of) Aditi, in order to guard him from injury; for Aditi is this earth, and one does not injure one’s own self; but were he to dig with (the help of) another deity, he surely would injure him (Agni). 3. (Vag. S. XI, 61] ‘May the divine Aditi, dear to all the gods, dig thee, Angiras-like, O hole, in the lap of the earth!’—for this hole (is dug) among the gods. That bamboo spade now disappears. This hole is four-cornered, for there are four quarters : he thus digs it from all the quarters". Having then laid down fuel in it, he silently puts the ‘invincible’ (brick) thereon, for that is made first.
3That bamboo spade now disappears. This hole is four-cornered, for there are four quarters : he thus digs it from all the quarters". Having then laid down fuel in it, he silently puts the ‘invincible’ (brick) thereon, for that is made first. 4. He then sets down the fire-pan (with the bottom part upwards), with, ‘May the divine wives of the gods, dear to all the gods, place thee, Angiraslike, O fire-pan, in the lap of the earth!’ for of old the divine wives of the gods, dear to all the gods, indeed, like Angiras, placed that (fire-pan) into the lap of the earth, and by (the help of) them he now places it. But, surely, these are the plants,—the wives of the gods are indeed the plants; for by the plants everything here is supported: by means of the plants he thus supports this (fire-pan). He then lays down silently the ‘all-light’ (bricks). Having then placed fuel thereon he kindles it. 5. ‘May the divine Dhishavz4s, dear to all the gods, kindle thee, Angiras-like, O fire-pan, in the lap of the earth!’ for of old the divine 1 Sarvabhyo digbhya enam avafam khanati tam a sarv4su dikshu nash/ra na himsanti, Say. VI KANDA, 5 ADHYAYA, 4 BRAHMANA, 8. 243 Dhishaz4s, dear to all the gods, indeed kindled it, like Angiras, in the lap of the earth, and with their help he now kindles it. But, surely, this is V4é (speech),—the Dhishaz4s are indeed speech’, for by speech everything is kindled here: by means of speech he thus kindles this (fire-pan). Whilst looking at it, he then mutters these three formulas : 6. ‘May the divine protectresses, dear to all the gods, heat thee, O fire-pan, Angiras-like, in the lap of the earth!’ for of old the divine protectresses, dear to all the gods, indeed, like Angiras, heated it in the lap of the earth; and by them he now heats it. But, surely, these are the days and nights, —the protectresses are indeed the days and nights; for by days and nights everything is covered here : by means of the days and nights he thus heats it. 7. ‘May the divine ladies, dear to all the gods, bakethee, Angiras-like, O fire-pan, inthe lap of the earth!’ for of old the divine ladies, dear to all the gods, did, like Angiras, bake it in the lap of the earth, and with their help he now bakes it. But, surely, these are the metres,—the ladies (gn) are indeed the metres (scripture texts), for by means of these men go (gam) to the celestial world: by means of the metres he thus bakes it. 8. ‘May the divine women, with unclipped wings, dear toall the gods, bake thee, Angiraslike, O fire-pan, in the lap of the earth!’ for 1 Whether ‘Dhishav4’ (the name of certain female divinities who have the power of bestowing prosperity and granting wishes) is here connected with ‘dhishnya,’ fire-hearth; or whether it is taken by the author in some such primary sense as ‘ intelligence’ or ‘inspiration,’ it were difficult to decide. Sayama connects it with ‘dhf,'—vag vai dhishaz4, si hi dhiyam karma g#avAsani (?) sambhagate, R 2 244 SATAPATHA-BRAHMANA,
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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