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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1301 G4rhapatya altar is the womb, and the sand is seed: he thus fills the whole womb with seed. 12. He then encloses it with enclosing-stones ; for the enclosing-stones are the womb: he thus encloses the seed here cast in the womb; and hence the seed which is cast is enclosed in the womb. 13. And, again, why he encloses it with enclosingstones ;—the G4rhapatya hearth is this (terrestrial) world, and the enclosing-stones are the waters: he thus surrounds this world with water,—it is with the ocean that he thus surrounds it on all sides, and hence the ocean flows round this world on all sides. (He puts up the stones) by turning to the right (or south)!, whence the ocean flows round this world (from the east) southwards ;—by means of a dug out (hole, or moat)*, whence the ocean flows round this world in a moat. 14. [Vag. S. XII, 46] ‘Ranging ye are!’ for he does range them ;—‘ ranging around ye are!’ for he does range them all round ;—‘ upwards ranging get ye fixed!’ thus he says, placing them upright : hence the ocean surges upwards; but were he to place them sideways, the ocean surely would all at once overflow all this (earth). He does not settle them, for unsettled are the waters; nor does he pronounce the Sadadohas (verse) on them’. 1 That is, from east to south, &c., following the course of the sun. * ? That is, by digging in each stone, the circle consisting of altogether twenty-one stones. * The two ceremonies here referred to, viz. the ‘sédana’ (settling, setting, steadying, viz. by means of the formula, XII, 53, ‘ with the help of that deity lie thou steady, like Angiras,’ see VII, 1, 1, 30) and the muttering of the Sfidadohas verse (Vag. S. XII, 55, for which 302 SATAPATHA-BRAHMANA, 15. For the enclosing-stones are the bones, and the Sidadohas is the breath; and there is no breath in the bones. With one and the same formula he lays down many bricks', for of one and the same form are the waters; and as to there being many enclosing-stones, it is because there are many waters. 16. The enclosing-stones, then, are the womb; the saline earth is the amnion, and the sand is the seed. The enclosing-stones are outside, and the saline earth is inside ; for the womb is outside, and the amnion inside. The saline earth is outside, and the sand inside ; for the amnion is outside, and the seed inside. He who is born is born from these : it is from them that he thus causes him (Agni) to be born. 17. Thereon he now builds it (the hearth): he id él Iz id sl a ul Ll i GArRHAPATYA HEARTH. thereby fashions that infused seed ; and hence the infused seed is fashioned in the womb. see note to paragraph 31), are the so-called ‘necessary’ rites, because they have as a rule to be performed on each (special) brick, when it has been laid down in building up the fire-altar. 1 Viz. the so-called ‘lokamprin4’ (or space-filling bricks), for which see p. 153, note. VII KANDA, I ADHYAYA, I BRAHMANA, 21. 303
21 Viz. the so-called ‘lokamprin4’ (or space-filling bricks), for which see p. 153, note. VII KANDA, I ADHYAYA, I BRAHMANA, 21. 303 18. He puts on (the circular site) four (bricks) running eastwards’; two behind running crosswise (from south to north), and two (such) in front. Now the four which he puts on running eastwards are the body ; and as to there being four of these, it is because this body (of ours) consists of four parts %. The two at the back then are the thighs; and the two in front the arms; and where the body is that (includes) the head. 19. Now he here fashions him (Agni) with wings and tail; for whatlike the seed is fashioned in the womb suchlike (offspring) is born: thus inasmuch as he now fashions him with wings and tail, he is born héreafter ® with wings and tail. 20. While being indeed furnished with wings and tail, people do not see him as one having wings and tail+: hence one does not see the child in the womb in its proper shape ; but hereafter they (will) see him as one having wings and tail, and hence one sees the child after it is born in its proper shape. 21. Four (bricks) he puts on first, for of him that 1 That is, with the lines by which they are marked running from west to east. Whilst these four bricks are oblong ones, measuring two feet by one, the four placed at the back and in front of them measure each a foot square, as do also those placed in the corners of the square pile, except the south-east corner, where two bricks are to be placed measuring one foot by half a foot each. * See VI, 1, 1, 3-6. * Or ‘yonder,’ that is, as the great fire-altar, soon to be built, which is ultimately to receive the Ahavantya fire, taken from the GArhapatya. ‘ While in the form of the Garhapatya the wings and tail are not represented at all, these appendages form an important part of the great altar of the Ahavanfya fire. In the Garhapatya hearth, Agni would seem represented rather as a man lying on his back with the head towards the east. 304 SATAPATHA-BRAHMANA. is being produced it is the body (trunk) that is produced first. Sitting south (of the hearth-site) with his face to the north he puts on first one (brick) of the upper (north) part! (of the trunk) ; and in this manner that Agni of his comes to be built up towards (or for the Sacrificer) himself. 22. [He puts it on, with Vag. S. XII, 47; Azk S. III, 22, 1, &c.] ‘This is the Agni wherein Indra taketh the Soma-juice,’ for the Garhapatya hearth is this (terrestrial) world, and the Soma-juice is the waters : Indra thus took up the waters in this world ; —‘into his belly, craving it,—for the belly is the centre ;—‘ thousandfold strength, like a swift racer, —the thousandfold strength, doubtless, is the waters,—‘ thou, having gained, art exalted, O knower of beings!’ that is, ‘thou, being built, art built 2, O knower of beings!’
323. [The second brick, with Vag. S. XII, 48]‘O Agni, what splendour is thine in the heaven, —his splendour in the heaven doubtless is the sun ;— ‘on earth,’ that on earth is this fire ;—‘and that which is in the plants, in the waters, O holy one!’ he thereby means the fire that is both in the plants, and in the waters ;—‘ wherewith thou hast overspread the wide air,—that is, the wind ;— ‘brilliant is that light, surging, man-viewing ;’ that is, ‘ great is that light, surging, man-viewing.’ 24. [The third, with Vag. S. XII, 49] ‘O Agni, 1 In laying down the bricks he again follows the course of the sun, that is, he lays down the four large or central ones from north to south, then the two back ones from south to north, and finally the two front ones from north to south. * ?That is, Thou, being built (as the Garhapatya), art built (once more as the Ahavanfya). VII KANDA, I ADHYAYA, I BRAHMANA, 27. 305 thou goest up to the flood of the heaven;’ the flood of that heaven doubtless is the waters (of the atmosphere) : to them he goes by his smoke; —hither callest thou the divine inspirers,— the divine inspirers doubtless are the vital airs, for these inspire all thoughts ;—‘the waters approach (thee), they that are beyond the luminous sphere of the sun, and they that are below here;’—the luminous sphere doubtless is that world yonder where that (sun) is burning: he thereby means both the waters which are beyond, and those which are below that (sun). 25. [The fourth one, with Vag. S. XII, 50] ‘The Agnis Purtshyas,—that is, the Agnis favourable to cattle ;—‘ together with those of the streams (pravama) ;’ this is a form of starting! (prayaza), for the Garhapatya is indeed a starting of the fire ;— ‘may they, benevolent, accept the sacrifice, the copious, salutary draughts!’ that is, ‘may they benevolently accept the sacrifice, the copious, innocuous draughts !’ 26. He puts them down separately : what different desires there are, those he thereby lays into the self. He ‘settles’ them once: he thereby makes © the self one. He pronounces the Sidadohas ? verse on them; for the Sfdadohas is the vital air: by means of the vital air he thus makes him (Agni) continuous, joins him together. 27. Thereupon going round behind, he sits down on the north side with his face to the south, and puts on first the southern one of the two behind, 1 Viz. inasmuch as ‘ prévaza’ begins with the preposition ‘pra,’ forward, Say. * See p. 307, note 2. [41] x 306 SATAPATHA-BRAHMANA. with (Vag. S. XII, 51), ‘Potent nourishment, O Agni, the possession of kine,—nourishment means cattle : he thus invokes for him the blessing of cattle;—‘Grant thou perpetually unto him that calleth!’—he that calls doubtless is the Sacrificer ;—‘ May there be to us a son, the perpetuator of the race,—a son means offspring ;—‘let that, O Agni, be thy good-will unto us!’ he therewith invokes a blessing.
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.
1301 G4rhapatya altar is the womb, and the sand is seed: he thus fills the whole womb with seed. 12. He then encloses it with enclosing-stones ; for the enclosing-stones are the womb: he thus encloses the seed here cast in the womb; and hence the seed which is cast is enclosed in the womb. 13. And, again, why he encloses it with enclosingstones ;—the G4rhapatya hearth is this (terrestrial) world, and the enclosing-stones are the waters: he thus surrounds this world with water,—it is with the ocean that he thus surrounds it on all sides, and hence the ocean flows round this world on all sides. (He puts up the stones) by turning to the right (or south)!, whence the ocean flows round this world (from the east) southwards ;—by means of a dug out (hole, or moat)*, whence the ocean flows round this world in a moat. 14. [Vag. S. XII, 46] ‘Ranging ye are!’ for he does range them ;—‘ ranging around ye are!’ for he does range them all round ;—‘ upwards ranging get ye fixed!’ thus he says, placing them upright : hence the ocean surges upwards; but were he to place them sideways, the ocean surely would all at once overflow all this (earth). He does not settle them, for unsettled are the waters; nor does he pronounce the Sadadohas (verse) on them’. 1 That is, from east to south, &c., following the course of the sun. * ? That is, by digging in each stone, the circle consisting of altogether twenty-one stones. * The two ceremonies here referred to, viz. the ‘sédana’ (settling, setting, steadying, viz. by means of the formula, XII, 53, ‘ with the help of that deity lie thou steady, like Angiras,’ see VII, 1, 1, 30) and the muttering of the Sfidadohas verse (Vag. S. XII, 55, for which 302 SATAPATHA-BRAHMANA, 15. For the enclosing-stones are the bones, and the Sidadohas is the breath; and there is no breath in the bones. With one and the same formula he lays down many bricks', for of one and the same form are the waters; and as to there being many enclosing-stones, it is because there are many waters. 16. The enclosing-stones, then, are the womb; the saline earth is the amnion, and the sand is the seed. The enclosing-stones are outside, and the saline earth is inside ; for the womb is outside, and the amnion inside. The saline earth is outside, and the sand inside ; for the amnion is outside, and the seed inside. He who is born is born from these : it is from them that he thus causes him (Agni) to be born. 17. Thereon he now builds it (the hearth): he id él Iz id sl a ul Ll i GArRHAPATYA HEARTH. thereby fashions that infused seed ; and hence the infused seed is fashioned in the womb. see note to paragraph 31), are the so-called ‘necessary’ rites, because they have as a rule to be performed on each (special) brick, when it has been laid down in building up the fire-altar. 1 Viz. the so-called ‘lokamprin4’ (or space-filling bricks), for which see p. 153, note. VII KANDA, I ADHYAYA, I BRAHMANA, 21. 303
21 Viz. the so-called ‘lokamprin4’ (or space-filling bricks), for which see p. 153, note. VII KANDA, I ADHYAYA, I BRAHMANA, 21. 303 18. He puts on (the circular site) four (bricks) running eastwards’; two behind running crosswise (from south to north), and two (such) in front. Now the four which he puts on running eastwards are the body ; and as to there being four of these, it is because this body (of ours) consists of four parts %. The two at the back then are the thighs; and the two in front the arms; and where the body is that (includes) the head. 19. Now he here fashions him (Agni) with wings and tail; for whatlike the seed is fashioned in the womb suchlike (offspring) is born: thus inasmuch as he now fashions him with wings and tail, he is born héreafter ® with wings and tail. 20. While being indeed furnished with wings and tail, people do not see him as one having wings and tail+: hence one does not see the child in the womb in its proper shape ; but hereafter they (will) see him as one having wings and tail, and hence one sees the child after it is born in its proper shape. 21. Four (bricks) he puts on first, for of him that 1 That is, with the lines by which they are marked running from west to east. Whilst these four bricks are oblong ones, measuring two feet by one, the four placed at the back and in front of them measure each a foot square, as do also those placed in the corners of the square pile, except the south-east corner, where two bricks are to be placed measuring one foot by half a foot each. * See VI, 1, 1, 3-6. * Or ‘yonder,’ that is, as the great fire-altar, soon to be built, which is ultimately to receive the Ahavantya fire, taken from the GArhapatya. ‘ While in the form of the Garhapatya the wings and tail are not represented at all, these appendages form an important part of the great altar of the Ahavanfya fire. In the Garhapatya hearth, Agni would seem represented rather as a man lying on his back with the head towards the east. 304 SATAPATHA-BRAHMANA. is being produced it is the body (trunk) that is produced first. Sitting south (of the hearth-site) with his face to the north he puts on first one (brick) of the upper (north) part! (of the trunk) ; and in this manner that Agni of his comes to be built up towards (or for the Sacrificer) himself. 22. [He puts it on, with Vag. S. XII, 47; Azk S. III, 22, 1, &c.] ‘This is the Agni wherein Indra taketh the Soma-juice,’ for the Garhapatya hearth is this (terrestrial) world, and the Soma-juice is the waters : Indra thus took up the waters in this world ; —‘into his belly, craving it,—for the belly is the centre ;—‘ thousandfold strength, like a swift racer, —the thousandfold strength, doubtless, is the waters,—‘ thou, having gained, art exalted, O knower of beings!’ that is, ‘thou, being built, art built 2, O knower of beings!’
323. [The second brick, with Vag. S. XII, 48]‘O Agni, what splendour is thine in the heaven, —his splendour in the heaven doubtless is the sun ;— ‘on earth,’ that on earth is this fire ;—‘and that which is in the plants, in the waters, O holy one!’ he thereby means the fire that is both in the plants, and in the waters ;—‘ wherewith thou hast overspread the wide air,—that is, the wind ;— ‘brilliant is that light, surging, man-viewing ;’ that is, ‘ great is that light, surging, man-viewing.’ 24. [The third, with Vag. S. XII, 49] ‘O Agni, 1 In laying down the bricks he again follows the course of the sun, that is, he lays down the four large or central ones from north to south, then the two back ones from south to north, and finally the two front ones from north to south. * ?That is, Thou, being built (as the Garhapatya), art built (once more as the Ahavanfya). VII KANDA, I ADHYAYA, I BRAHMANA, 27. 305 thou goest up to the flood of the heaven;’ the flood of that heaven doubtless is the waters (of the atmosphere) : to them he goes by his smoke; —hither callest thou the divine inspirers,— the divine inspirers doubtless are the vital airs, for these inspire all thoughts ;—‘the waters approach (thee), they that are beyond the luminous sphere of the sun, and they that are below here;’—the luminous sphere doubtless is that world yonder where that (sun) is burning: he thereby means both the waters which are beyond, and those which are below that (sun). 25. [The fourth one, with Vag. S. XII, 50] ‘The Agnis Purtshyas,—that is, the Agnis favourable to cattle ;—‘ together with those of the streams (pravama) ;’ this is a form of starting! (prayaza), for the Garhapatya is indeed a starting of the fire ;— ‘may they, benevolent, accept the sacrifice, the copious, salutary draughts!’ that is, ‘may they benevolently accept the sacrifice, the copious, innocuous draughts !’ 26. He puts them down separately : what different desires there are, those he thereby lays into the self. He ‘settles’ them once: he thereby makes © the self one. He pronounces the Sidadohas ? verse on them; for the Sfdadohas is the vital air: by means of the vital air he thus makes him (Agni) continuous, joins him together. 27. Thereupon going round behind, he sits down on the north side with his face to the south, and puts on first the southern one of the two behind, 1 Viz. inasmuch as ‘ prévaza’ begins with the preposition ‘pra,’ forward, Say. * See p. 307, note 2. [41] x 306 SATAPATHA-BRAHMANA. with (Vag. S. XII, 51), ‘Potent nourishment, O Agni, the possession of kine,—nourishment means cattle : he thus invokes for him the blessing of cattle;—‘Grant thou perpetually unto him that calleth!’—he that calls doubtless is the Sacrificer ;—‘ May there be to us a son, the perpetuator of the race,—a son means offspring ;—‘let that, O Agni, be thy good-will unto us!’ he therewith invokes a blessing.
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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