Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1great does this become. 1 That is, of the pan containing the fire. 3 Sayava (on VII, 2, 1, 15) explains them as two balls of straw. The comparison in 26 rather points to their being round mats. 5’ Thus Sayama. If, on the other hand, Agni be intended here, this might be taken as an illusion to the regular worship of the fire at the morning and evening twilights (cf. VI, 7, 2, 3). 272 SATAPATHA-BRAHMANA. 28. Now the total correspondence,—four feet and four boards (of the seat), the netting, and the sling of the gold plate, or any other corded netting ; after that the pan and fire, and the gold plate,—that makes thirteen ;—thirteen months are a year, and the year is Agni: as great as Agni is, as great as is his measure, so great does this become. Sreconp BRAHMANA. 1, Standing he puts on that (gold plate) 1—for that gold plate is yonder sun, and yonder sun stands, as it were; and moreover, while standing one is stronger. [He does so] standing with his face towards north-east: the significance of this has been explained. 2. [Vag. S. XII, 1; Rzk S. X, 45, 8] ‘Looking like? a golden disk he hath shone far and wide,—for that gold plate, being seen, indeed shines far and wide ;—‘ flashing forth unquenchable® life for glory,—for not easily dying is his (Agni’s) life (vital power); and for glory he does shine ;—' Agni became immortal by his powers, when Dyaus bore him—,’ for Dyaus (the sky) did bear him ;—‘she that hath good seed—,’ for good seed indeed she has whose seed he (Agni) is. 3. He then takes hold of him by means of the two pads, with (V4g.S. XII, 2‘), ‘Night and Dawn, 1 The author now proceeds to give further particulars regarding the ceremonial details treated of in the preceding chapter (VI, 7, 1, I seq.). * Literally, ‘seen’ or ‘appearing (like).’ * Rather ‘ irresistible, difficult to bear (against) ;’ but the author connects ‘ durmarsha’ with ‘mar,’ to die. ‘ Rk S.I, 96, 5, slightly different. VI KANDA, 7 ADHYAYA, 2 BRAHMANA, 5. 273 of one mind, unlike in form,—night and dawn, doubtless, are day and night, (and they are) of one mind ?, and unlike in form ;—‘ nourish one child, combining together,—whatever belongs to the day and the night, therewith they, combining together, indeed nourish him (Agni) ;—‘a golden disk, he shineth between heaven and earth, — whilst taking it (the fire), he mutters this prayer; for heaven and earth are those two, the sky and the earth; and moving between these two he shines: that is why, in taking it, he mutters this prayer ;— ‘the wealth-giving gods kept Agni;’—therewith, having taken hold of it in both hands, he sets it down; for the wealth-giving gods are the vital airs, and they indeed kept up Agni at first: by means of them he now keeps him up.
24. He then puts round his (neck) the sling of the netting, with (Vag. S. XII, 3; Azk S. V, 81, 2), ‘The wise putteth on all forms,—the wise one, doubtless, is yonder sun, and the netting is all forms ;—‘he hath brought forth what is good for the two-footed and four-footed,—for in rising he does bring forth what is good for the twofooted and four-footed ;—‘the adorable Savitrz hath glanced over the firmament,—the firmament, doubtless, is the heaven, and even in rising he looks along it;—‘he flasheth forth after the starting? of the Dawn,—for the Dawn shines forth first, and after her shining forth he (the sun) follows, flashing forth. 5. By means of the fashioning (formula) he then fashions him out of that (matter): he thereby 1 That is to say, they are allied. ? Or, perhaps, after the precedence (example) of the Dawn. [ar] T 274 SATAPATHA-BRAHMANA. fashions that infused seed, whence the seed infused into the womb is fashioned. 6. [V4ag. S. XII, 4]‘A well-winged bird thou art!’—the well-winged bird means vigour: he thus forms him so as to be (endowed with) vigour ;— ‘the Trivrzt is thy head,—he thus makes the Trivrzt stoma (nine-versed hymn) his head ;—‘the GAyatra thine eye,—he thus makes the GAyatrt metre his eye ;—‘the Brzhat and Rathantara thy wings,—he thus makes the Brzhat and Rathantara (hymn-tunes) his wings;—‘the hymn is the self,—the Pazkavimsa stoma (twenty-fiveversed hymn) he makes the self (soul, or body) ;— ‘the metres the limbs, —for the metres are indeed his (Agni’s) limbs;—‘the prayers his name,— the prayers (yagus) are his name ‘ Agni’ by which they call him,—‘the Vamadevya s4man is thy body,—the body, doubtless, is the self: thus ‘the VAmadevya (hymn-tune) is thy body, thy self ;’— ‘the Yag#ayagaviya thy tail,—he thus makes the Yag#dyagiiya’ his tail;—‘the hearths thy hoofs,—by means of the hearths he (Agni) is indeed established in this world;—‘thou art a wellwinged bird: go to the heaven! fly to the light!’—thus having made him a well-winged bird *, he says, ‘Go to the gods! fly to the heavenly world !’ 7. He fashions him here (in the pan or womb) into (a bird) with wings and tail; for whatlike the seed is fashioned in the womb, suchlike it is born; and because he here fashions him as (a bird) with 1 The ordinary hymn-tune of the Agnishfoma-s4man, the last and characteristic stotra of the simplest, or Agnishfoma Soma-sacrifice. * Or, the bird (or eagle, suparza) Garutmat. VI KANDA, 7 ADHYAYA, 2 BRAHMANA, 10. 275 wings and tail, therefore he is hereafter born with wings and tail.
3* Or, the bird (or eagle, suparza) Garutmat. VI KANDA, 7 ADHYAYA, 2 BRAHMANA, 10. 275 wings and tail, therefore he is hereafter born with wings and tail. 8. Now some, after addressing him by that fashioning (formula), build a different altar (than of an eagle’s shape), either one constructed in the form of a trough’, or like a chariot-wheel, or like a kite, or like the front part of a thill, or like a thill on both sides, or one consisting of a heap of loose soil *. Let him not do so, (but) in such wise as one might carve a young one with wings and tail: let him therefore build it (the fire-altar) in the form of an eagle. 9. With that fashioning (formula) he holds him high up from thence towards east*; for he, Agni, is yonder sun: he thus places yonder sun high up from here in the east; and hence yonder sun is placed high up from here in the east. He holds him up so as to be beyond the reach of the arms, for he (the sun) is beyond the reach of the arms from here. He then lowers him, and, having lowered him, he holds him above the navel: the significance of this has been explained +. 10. He then strides the Vishzu-strides®. For the gods, in the form of Vishzu (the sun), then strode through these worlds; and inasmuch as, in the form of Vishzu, they thus strode, they are called the Vishzu-strides : in like manner does the Sacrificer, 1 Sayama seems to make this a round vessel,—dromah parimandalanama-(? lam4na)ripam dronam iva Aiyate dronafit. * Samuhya samuhya purisham tenaiva kevalena Afyata iti samuhyapurisha/, Say. * As in the case of the lump of clay, VI, 4, 3, 10. * VI, 7, 1, 8 seq. * Or the Vishwu-steps, as the term, for a special reason, was translated at V, 4, 2, 6. T2 276 SATAPATHA-BRAHMANA. in the form of Vishzu, now stride through these worlds. 11. Now he who is Vishzu is this sacrifice; and he who is this sacrifice is that same Agni in the ukha (fire-pan); into that same (Agni) the gods changed themselves, and strode through these worlds ; and in like manner the Sacrificer, having changed himself into that same (Agni), strides through these worlds. 12, Standing with his face towards north-east (he strides) ; for standing towards north-east Pragdpati created offspring by means of the Vishzu-strides : in like manner does the Sacrificer now, standing towards north-east, create offspring by means of the Vishau-strides. 13. [Vag. S. XII, 5] ‘Thou art Vishau’s stride,—for in the form of Vishzu he strides ;— ‘the slayer of foes; ’—for he now slays his foes ;— ‘mount thou the Gayatri metre,—the GAyatrt -metre he does mount,—‘ stride along the earth!’ —along the earth he indeed strides. He stretches forward his (right) foot and strides: he raises the fire upwards, for upwards he ascends.
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.
1great does this become. 1 That is, of the pan containing the fire. 3 Sayava (on VII, 2, 1, 15) explains them as two balls of straw. The comparison in 26 rather points to their being round mats. 5’ Thus Sayama. If, on the other hand, Agni be intended here, this might be taken as an illusion to the regular worship of the fire at the morning and evening twilights (cf. VI, 7, 2, 3). 272 SATAPATHA-BRAHMANA. 28. Now the total correspondence,—four feet and four boards (of the seat), the netting, and the sling of the gold plate, or any other corded netting ; after that the pan and fire, and the gold plate,—that makes thirteen ;—thirteen months are a year, and the year is Agni: as great as Agni is, as great as is his measure, so great does this become. Sreconp BRAHMANA. 1, Standing he puts on that (gold plate) 1—for that gold plate is yonder sun, and yonder sun stands, as it were; and moreover, while standing one is stronger. [He does so] standing with his face towards north-east: the significance of this has been explained. 2. [Vag. S. XII, 1; Rzk S. X, 45, 8] ‘Looking like? a golden disk he hath shone far and wide,—for that gold plate, being seen, indeed shines far and wide ;—‘ flashing forth unquenchable® life for glory,—for not easily dying is his (Agni’s) life (vital power); and for glory he does shine ;—' Agni became immortal by his powers, when Dyaus bore him—,’ for Dyaus (the sky) did bear him ;—‘she that hath good seed—,’ for good seed indeed she has whose seed he (Agni) is. 3. He then takes hold of him by means of the two pads, with (V4g.S. XII, 2‘), ‘Night and Dawn, 1 The author now proceeds to give further particulars regarding the ceremonial details treated of in the preceding chapter (VI, 7, 1, I seq.). * Literally, ‘seen’ or ‘appearing (like).’ * Rather ‘ irresistible, difficult to bear (against) ;’ but the author connects ‘ durmarsha’ with ‘mar,’ to die. ‘ Rk S.I, 96, 5, slightly different. VI KANDA, 7 ADHYAYA, 2 BRAHMANA, 5. 273 of one mind, unlike in form,—night and dawn, doubtless, are day and night, (and they are) of one mind ?, and unlike in form ;—‘ nourish one child, combining together,—whatever belongs to the day and the night, therewith they, combining together, indeed nourish him (Agni) ;—‘a golden disk, he shineth between heaven and earth, — whilst taking it (the fire), he mutters this prayer; for heaven and earth are those two, the sky and the earth; and moving between these two he shines: that is why, in taking it, he mutters this prayer ;— ‘the wealth-giving gods kept Agni;’—therewith, having taken hold of it in both hands, he sets it down; for the wealth-giving gods are the vital airs, and they indeed kept up Agni at first: by means of them he now keeps him up.
24. He then puts round his (neck) the sling of the netting, with (Vag. S. XII, 3; Azk S. V, 81, 2), ‘The wise putteth on all forms,—the wise one, doubtless, is yonder sun, and the netting is all forms ;—‘he hath brought forth what is good for the two-footed and four-footed,—for in rising he does bring forth what is good for the twofooted and four-footed ;—‘the adorable Savitrz hath glanced over the firmament,—the firmament, doubtless, is the heaven, and even in rising he looks along it;—‘he flasheth forth after the starting? of the Dawn,—for the Dawn shines forth first, and after her shining forth he (the sun) follows, flashing forth. 5. By means of the fashioning (formula) he then fashions him out of that (matter): he thereby 1 That is to say, they are allied. ? Or, perhaps, after the precedence (example) of the Dawn. [ar] T 274 SATAPATHA-BRAHMANA. fashions that infused seed, whence the seed infused into the womb is fashioned. 6. [V4ag. S. XII, 4]‘A well-winged bird thou art!’—the well-winged bird means vigour: he thus forms him so as to be (endowed with) vigour ;— ‘the Trivrzt is thy head,—he thus makes the Trivrzt stoma (nine-versed hymn) his head ;—‘the GAyatra thine eye,—he thus makes the GAyatrt metre his eye ;—‘the Brzhat and Rathantara thy wings,—he thus makes the Brzhat and Rathantara (hymn-tunes) his wings;—‘the hymn is the self,—the Pazkavimsa stoma (twenty-fiveversed hymn) he makes the self (soul, or body) ;— ‘the metres the limbs, —for the metres are indeed his (Agni’s) limbs;—‘the prayers his name,— the prayers (yagus) are his name ‘ Agni’ by which they call him,—‘the Vamadevya s4man is thy body,—the body, doubtless, is the self: thus ‘the VAmadevya (hymn-tune) is thy body, thy self ;’— ‘the Yag#ayagaviya thy tail,—he thus makes the Yag#dyagiiya’ his tail;—‘the hearths thy hoofs,—by means of the hearths he (Agni) is indeed established in this world;—‘thou art a wellwinged bird: go to the heaven! fly to the light!’—thus having made him a well-winged bird *, he says, ‘Go to the gods! fly to the heavenly world !’ 7. He fashions him here (in the pan or womb) into (a bird) with wings and tail; for whatlike the seed is fashioned in the womb, suchlike it is born; and because he here fashions him as (a bird) with 1 The ordinary hymn-tune of the Agnishfoma-s4man, the last and characteristic stotra of the simplest, or Agnishfoma Soma-sacrifice. * Or, the bird (or eagle, suparza) Garutmat. VI KANDA, 7 ADHYAYA, 2 BRAHMANA, 10. 275 wings and tail, therefore he is hereafter born with wings and tail.
3* Or, the bird (or eagle, suparza) Garutmat. VI KANDA, 7 ADHYAYA, 2 BRAHMANA, 10. 275 wings and tail, therefore he is hereafter born with wings and tail. 8. Now some, after addressing him by that fashioning (formula), build a different altar (than of an eagle’s shape), either one constructed in the form of a trough’, or like a chariot-wheel, or like a kite, or like the front part of a thill, or like a thill on both sides, or one consisting of a heap of loose soil *. Let him not do so, (but) in such wise as one might carve a young one with wings and tail: let him therefore build it (the fire-altar) in the form of an eagle. 9. With that fashioning (formula) he holds him high up from thence towards east*; for he, Agni, is yonder sun: he thus places yonder sun high up from here in the east; and hence yonder sun is placed high up from here in the east. He holds him up so as to be beyond the reach of the arms, for he (the sun) is beyond the reach of the arms from here. He then lowers him, and, having lowered him, he holds him above the navel: the significance of this has been explained +. 10. He then strides the Vishzu-strides®. For the gods, in the form of Vishzu (the sun), then strode through these worlds; and inasmuch as, in the form of Vishzu, they thus strode, they are called the Vishzu-strides : in like manner does the Sacrificer, 1 Sayama seems to make this a round vessel,—dromah parimandalanama-(? lam4na)ripam dronam iva Aiyate dronafit. * Samuhya samuhya purisham tenaiva kevalena Afyata iti samuhyapurisha/, Say. * As in the case of the lump of clay, VI, 4, 3, 10. * VI, 7, 1, 8 seq. * Or the Vishwu-steps, as the term, for a special reason, was translated at V, 4, 2, 6. T2 276 SATAPATHA-BRAHMANA. in the form of Vishzu, now stride through these worlds. 11. Now he who is Vishzu is this sacrifice; and he who is this sacrifice is that same Agni in the ukha (fire-pan); into that same (Agni) the gods changed themselves, and strode through these worlds ; and in like manner the Sacrificer, having changed himself into that same (Agni), strides through these worlds. 12, Standing with his face towards north-east (he strides) ; for standing towards north-east Pragdpati created offspring by means of the Vishzu-strides : in like manner does the Sacrificer now, standing towards north-east, create offspring by means of the Vishau-strides. 13. [Vag. S. XII, 5] ‘Thou art Vishau’s stride,—for in the form of Vishzu he strides ;— ‘the slayer of foes; ’—for he now slays his foes ;— ‘mount thou the Gayatri metre,—the GAyatrt -metre he does mount,—‘ stride along the earth!’ —along the earth he indeed strides. He stretches forward his (right) foot and strides: he raises the fire upwards, for upwards he ascends.
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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