Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
112. [He does so] with two syllables (‘bzzhat’), — the Sacrificer is two-footed, and the Sacrificer is 2 It is rather a trish/ubh verse. * Rather, (the guest) dwelling in the house (duroma-sad), but the author evidently derives ‘duro#a’ from ‘dus’ (bad), making it a synonym of ‘ durga.’ 282 SATAPATHA-BRAHMANA. Agni: as great as Agni is, as great as is his measure, with so much he thus deposits him. 13. He then stands worshipping by him; for he makes, as it were, light of him, when he strides with him through these worlds both thus (upwards), and thus (downwards): he now makes amends to him, so that he (Agni) may not hurt him. 14. And, again, why he stands by him ;—the gods at that time were afraid, lest he should injure these worlds of theirs from anigh: they thereby appeased him towards these worlds ; and in like manner does he (the Sacrificer) now appease him towards these worlds. 15. [V4g. S. XII, 15-17] ‘Seat thee in this thy mother’s lap, thou, O Agni, knowing all ordinances! burn her not with thy heat, thy flame! shine in her with a brilliant light!—Glowing with light and heat within thine own seat, be thou gracious unto this Ukh4, O knower of beings!—Being gracious unto me, O Agni, now seat thee graciously! seat thee here in thine own seat, having made happy all the regions!’—by saying ‘Gracious—Gracious,’ he appeases him, so that he may not injure any one, and thus he, being appeased, does not injure these worlds. 16. With three (verses) he stands by worshipping ;—three in number are these worlds, and threefold is Agni: as great as Agni is, as great as is his measure, with so much he thereby makes amends to him, and with so much does he thereby appease him towards these worlds. VI KANDA, 7 ADHYAYA, 4 BRAHMANA, 3. 283 Fourtu BrAHMANA, 1. He then stands by him worshipping with the Vatsapra rite’, For Pragdpati, having by means of the Vishzu-strides produced creatures, created vital power for them by means of the VAtsapra rite ; and in like manner the Sacrificer, having, by means of the Vishzu-strides, produced creatures (or, subjects), creates vital power for them by means of the VAtsapra rite. 2. Now the VAtsapra rite, doubtless, is he, the golden-handed? (Agni) ;—hence whomsoever that is born one may wish to obtain the full (measure of) life, let him touch that one with the VAtsapra rite, and he thereby creates vital power for that newborn one; and accordingly that one obtains the full (measure of) life. And whomsoever one may wish to be vigorous, let him first address that one with the Vikrzti (fashioning) formula’, and that one accordingly becomes vigorous. 3. (Vag. S. XII, 18-20] ‘From the sky Agni was first born;’—the sky, doubtless, is the breath, and from the breath he (Agni) was indeed first born,—‘ from us the second time, the knower of beings,—inasmuch as he, man-like, on that occasion generated him a second time*;—‘the
23. (Vag. S. XII, 18-20] ‘From the sky Agni was first born;’—the sky, doubtless, is the breath, and from the breath he (Agni) was indeed first born,—‘ from us the second time, the knower of beings,—inasmuch as he, man-like, on that occasion generated him a second time*;—‘the 1 That is, the recitation of Vag. S. XII, 18-28 or 29 (Rzk S. X, 45), ascribed to the poet Vatsapri Bhalandana. The Brahmaza, however, comments only on the first three verses, and perhaps these alone were used for the purpose at the time when the Brahmaza was composed. 5 This is a somewhat doubtful meaning of ‘ dakshAyava-hasta.’ The synonyms (if correct), hiranyapani and hiranyahasta, always refer to Savitr7, the sun. 5 See VI, 7, 2, 5-6. “ 2? Or, as a second ; see above, VI, 1, 1, 11. 284 SATAPATHA-BRAHMANA. third time in the waters,—inasmuch as he there did generate him a third time from the waters ;— ‘he, the manly-minded, (kindling him) the imperishable, —the manly-minded, doubtless, is Pragapati ; and the imperishable, Agni!;—‘ kindling him the mindful praises (gar) him,—for he who kindles him generates him, mindful. 4. ‘We know, O Agni, thy threefold three,’ —Agni, Vayu (wind), Aditya (sun), these are his three in three forms ;—‘ We know thy manifold scattered sites,—inasmuch as he (Agni) is here distributed manyways;—‘we know thy highest name which is in secret,—‘the youngest,’ that indeed is his highest name in secret ;—‘we know that source whence thou art come;’—the source, doubtless, is the (heavenly) waters, for from the waters he first came. ° 5. ‘In the sea the manly-minded (kindled) thee, in the waters,—the manly-minded is Pragaépati: thus, ‘In the waters Pragdpati (kindled) thee ;’ —‘the man-watcher hath kindled thee, O Agni, in the udder of the sky, —the man-watcher, doubtless, is Pragdpati, and the udder of the sky is the waters ;—‘thee, whilst standing in the third region,—the third region, doubtless, is the sky ;—‘the buffaloes made (thee) grow in the lap of the waters ;’—the buffaloes, doubtless, are 1 The construction of the text here favoured by the author is very doubtful. It has probably to be construed,—‘ the third time (he, Agni, was ‘born) in the waters, he, the manly-minded (or, friendly tomen). Kindling him, the imperishable (Agni), the heedful (? or pious) one praises him,’—or perhaps, ‘While kindling him, the considerate one praises him unceasingly.’ A point which favours the author’s construction is that, in verse 3, ‘nrémanaas’ certainly .Tefers not to Agni, but to him who generated him, * vI KANDA, 7 ADHYAYA, 4 BRAHMANA, 6. 285 the vital airs: thus, ‘the vital airs made thee grow in the sky.’
3285 the vital airs: thus, ‘the vital airs made thee grow in the sky.’ 6. These (three verses!) have one and the same explanation regarding him (Agni): they are Trish/ubh verses relating to Agni. Inasmuch as they relate to Agni, they are Agni; and inasmuch as they are Trish¢ubhs, and eleven (syllables), they are Indra ;—but Agni consists of Indra and Agni: as great as Agni is, as great as is his measure, with so much he thus stands worshipping by him. And Indra and Agni are all the gods, and Agni includes (or belongs to) all the deities: as great as Agni is, as 1 The remaining verses (XII, 21-29) are as follows :— 1. Agni roared like the thundering sky, &c. (see VI, 7, 3, 2). 2. The upraiser of glories, the upholder of riches, the inspirer of thoughts, the guardian of Soma; the excellent son of power, shines forth as king in the waters, kindled before the dawns. 3. A beacon unto all that is, the child of the world filled the two spheres even when born; even the hard rock he broke going thither when the five peoples worshipped Agni. 4. An eager cleanser, a wise messenger, the immortal Agni has been set up among the mortals ; flickering (?) he sends forth the red smoke, striving with his bright flame to reach the sky. 5. Looking like a golden disk, &c. (see VI, 7, 2). 6. Whoso maketh for thee this day a ghee-baked cake, O divine Agni of auspicious flame, lead him onwards to bliss, unto godallotted glory, O youngest ! 4. Make him share in the songs of triumph, make him share in every hymn that is sung! Dear be he unto Sfirya, dear unto Agni; let him prevail with the living one and with them that are to be born ! 8. They that worship thee day by day, O Agni, win all desirable boons ; ardently wishing for wealth, they have opened with thee the stable filled with cows ! g. Agni Vaisvanara has been celebrated by the Ashis, the guardian of Soma, most gracious unto men: let us invoke heaven and earth who are free from hatred! grant us wealth, ye gods, with abundance of men! 286 SATAPATHA-BRAHMANA. great as is his measure, with so much he thus stands worshipping by him.
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.
112. [He does so] with two syllables (‘bzzhat’), — the Sacrificer is two-footed, and the Sacrificer is 2 It is rather a trish/ubh verse. * Rather, (the guest) dwelling in the house (duroma-sad), but the author evidently derives ‘duro#a’ from ‘dus’ (bad), making it a synonym of ‘ durga.’ 282 SATAPATHA-BRAHMANA. Agni: as great as Agni is, as great as is his measure, with so much he thus deposits him. 13. He then stands worshipping by him; for he makes, as it were, light of him, when he strides with him through these worlds both thus (upwards), and thus (downwards): he now makes amends to him, so that he (Agni) may not hurt him. 14. And, again, why he stands by him ;—the gods at that time were afraid, lest he should injure these worlds of theirs from anigh: they thereby appeased him towards these worlds ; and in like manner does he (the Sacrificer) now appease him towards these worlds. 15. [V4g. S. XII, 15-17] ‘Seat thee in this thy mother’s lap, thou, O Agni, knowing all ordinances! burn her not with thy heat, thy flame! shine in her with a brilliant light!—Glowing with light and heat within thine own seat, be thou gracious unto this Ukh4, O knower of beings!—Being gracious unto me, O Agni, now seat thee graciously! seat thee here in thine own seat, having made happy all the regions!’—by saying ‘Gracious—Gracious,’ he appeases him, so that he may not injure any one, and thus he, being appeased, does not injure these worlds. 16. With three (verses) he stands by worshipping ;—three in number are these worlds, and threefold is Agni: as great as Agni is, as great as is his measure, with so much he thereby makes amends to him, and with so much does he thereby appease him towards these worlds. VI KANDA, 7 ADHYAYA, 4 BRAHMANA, 3. 283 Fourtu BrAHMANA, 1. He then stands by him worshipping with the Vatsapra rite’, For Pragdpati, having by means of the Vishzu-strides produced creatures, created vital power for them by means of the VAtsapra rite ; and in like manner the Sacrificer, having, by means of the Vishzu-strides, produced creatures (or, subjects), creates vital power for them by means of the VAtsapra rite. 2. Now the VAtsapra rite, doubtless, is he, the golden-handed? (Agni) ;—hence whomsoever that is born one may wish to obtain the full (measure of) life, let him touch that one with the VAtsapra rite, and he thereby creates vital power for that newborn one; and accordingly that one obtains the full (measure of) life. And whomsoever one may wish to be vigorous, let him first address that one with the Vikrzti (fashioning) formula’, and that one accordingly becomes vigorous. 3. (Vag. S. XII, 18-20] ‘From the sky Agni was first born;’—the sky, doubtless, is the breath, and from the breath he (Agni) was indeed first born,—‘ from us the second time, the knower of beings,—inasmuch as he, man-like, on that occasion generated him a second time*;—‘the
23. (Vag. S. XII, 18-20] ‘From the sky Agni was first born;’—the sky, doubtless, is the breath, and from the breath he (Agni) was indeed first born,—‘ from us the second time, the knower of beings,—inasmuch as he, man-like, on that occasion generated him a second time*;—‘the 1 That is, the recitation of Vag. S. XII, 18-28 or 29 (Rzk S. X, 45), ascribed to the poet Vatsapri Bhalandana. The Brahmaza, however, comments only on the first three verses, and perhaps these alone were used for the purpose at the time when the Brahmaza was composed. 5 This is a somewhat doubtful meaning of ‘ dakshAyava-hasta.’ The synonyms (if correct), hiranyapani and hiranyahasta, always refer to Savitr7, the sun. 5 See VI, 7, 2, 5-6. “ 2? Or, as a second ; see above, VI, 1, 1, 11. 284 SATAPATHA-BRAHMANA. third time in the waters,—inasmuch as he there did generate him a third time from the waters ;— ‘he, the manly-minded, (kindling him) the imperishable, —the manly-minded, doubtless, is Pragapati ; and the imperishable, Agni!;—‘ kindling him the mindful praises (gar) him,—for he who kindles him generates him, mindful. 4. ‘We know, O Agni, thy threefold three,’ —Agni, Vayu (wind), Aditya (sun), these are his three in three forms ;—‘ We know thy manifold scattered sites,—inasmuch as he (Agni) is here distributed manyways;—‘we know thy highest name which is in secret,—‘the youngest,’ that indeed is his highest name in secret ;—‘we know that source whence thou art come;’—the source, doubtless, is the (heavenly) waters, for from the waters he first came. ° 5. ‘In the sea the manly-minded (kindled) thee, in the waters,—the manly-minded is Pragaépati: thus, ‘In the waters Pragdpati (kindled) thee ;’ —‘the man-watcher hath kindled thee, O Agni, in the udder of the sky, —the man-watcher, doubtless, is Pragdpati, and the udder of the sky is the waters ;—‘thee, whilst standing in the third region,—the third region, doubtless, is the sky ;—‘the buffaloes made (thee) grow in the lap of the waters ;’—the buffaloes, doubtless, are 1 The construction of the text here favoured by the author is very doubtful. It has probably to be construed,—‘ the third time (he, Agni, was ‘born) in the waters, he, the manly-minded (or, friendly tomen). Kindling him, the imperishable (Agni), the heedful (? or pious) one praises him,’—or perhaps, ‘While kindling him, the considerate one praises him unceasingly.’ A point which favours the author’s construction is that, in verse 3, ‘nrémanaas’ certainly .Tefers not to Agni, but to him who generated him, * vI KANDA, 7 ADHYAYA, 4 BRAHMANA, 6. 285 the vital airs: thus, ‘the vital airs made thee grow in the sky.’
3285 the vital airs: thus, ‘the vital airs made thee grow in the sky.’ 6. These (three verses!) have one and the same explanation regarding him (Agni): they are Trish/ubh verses relating to Agni. Inasmuch as they relate to Agni, they are Agni; and inasmuch as they are Trish¢ubhs, and eleven (syllables), they are Indra ;—but Agni consists of Indra and Agni: as great as Agni is, as great as is his measure, with so much he thus stands worshipping by him. And Indra and Agni are all the gods, and Agni includes (or belongs to) all the deities: as great as Agni is, as 1 The remaining verses (XII, 21-29) are as follows :— 1. Agni roared like the thundering sky, &c. (see VI, 7, 3, 2). 2. The upraiser of glories, the upholder of riches, the inspirer of thoughts, the guardian of Soma; the excellent son of power, shines forth as king in the waters, kindled before the dawns. 3. A beacon unto all that is, the child of the world filled the two spheres even when born; even the hard rock he broke going thither when the five peoples worshipped Agni. 4. An eager cleanser, a wise messenger, the immortal Agni has been set up among the mortals ; flickering (?) he sends forth the red smoke, striving with his bright flame to reach the sky. 5. Looking like a golden disk, &c. (see VI, 7, 2). 6. Whoso maketh for thee this day a ghee-baked cake, O divine Agni of auspicious flame, lead him onwards to bliss, unto godallotted glory, O youngest ! 4. Make him share in the songs of triumph, make him share in every hymn that is sung! Dear be he unto Sfirya, dear unto Agni; let him prevail with the living one and with them that are to be born ! 8. They that worship thee day by day, O Agni, win all desirable boons ; ardently wishing for wealth, they have opened with thee the stable filled with cows ! g. Agni Vaisvanara has been celebrated by the Ashis, the guardian of Soma, most gracious unto men: let us invoke heaven and earth who are free from hatred! grant us wealth, ye gods, with abundance of men! 286 SATAPATHA-BRAHMANA. great as is his measure, with so much he thus stands worshipping by him.
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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