Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
128. Then the northern one, with (V4g. S. XII, 52; Azk S. III, 29, 10), ‘This is thy natural womb, whence born thou shonest forth, —that is, ‘this (householder’s hearth) is thy ‘primeval, perennial womb (birth-place), whence born thou wert enkindled ;’—‘ knowing it, ascend, O Agni, and increase our substance!’ as the text, so its meaning. 29. These twoare his (Agni’s) thighs,—separately he puts them on, separately he ‘settles’ them, separately he pronounces the Sfidadohas verse upon them, for separate are these two thighs. There are two of them, for there are two thighs. Behind he puts them on, for behind are those thighs. At their upper ends they are joined (to the central ones’), for so are these thighs joined (to the body) at their upper ends. 30. Thereupon, going round again by the same way, he sits down on the south side, with his face to the north, and puts on first the northern one of the two (bricks) in front, with (Vag. S. XII, 53), ? They are joined to each other, according to Sayana, but this can hardly be the meaning intended, as the stones lie close to each other also at the lower (western) end. vil KAWDA, I ADHYAYA, I BRAHMANA, 32. 307 ‘Ranging thou art: by that deity, Angiraslike, lie thou steady?!’ Then the southern one, with, ‘Ranging round thou art: by that deity, - Angiras-like, lie thou steady?!’ 31. These two are his (Agni’s) arms,—separately he puts them on, separately he ‘settles’ them, separately he pronounces the Sfidadohas ? verse on them; for separate are these two arms. There are two of them, for there are two arms. He puts them on in the forepart, for these arms are here in front. At their upper ends they are joined (to the central ones), for so are these two arms joined (to the body) at the upper ends. Those two (arms) he puts on thus (from north to south), and those two (thighs) thus (from south to north): that is (from east to) southward %, for thus it is with the gods *. 32. Eight bricks he puts on (the hearth-site),— the G4yatri consists of eight syllables, and Agni is Gayatra®: as great as Agni is, as great as is his measure, so great he thus builds him. Five times he ‘settles’ (the bricks)—the fire-altar consists of five layers; five seasons are a year, and Agni is the year ; as great as Agni is, as great as is his measure, 1 This common portion of the two formulas forms the so-called ‘settling’ (or ‘setting’) formula (sddana); Katy. Sr. XVI, 7, 14; cf. VI, 1, 2, 28, and p. 301, note 3. ‘ Angiras-like’ apparently means, ‘as (thou didst) in the case of, or with, Angiras.’ 2 Vag. S. XII, 55; zk S. VIII, 69; 3. ‘At his birth ‘the welllike milking, speckled ones mix the Soma (draught), the clans of the gods in the three spheres of the heavens.’ This difficult verse has been differently translated by different translators. The Brahmana itself also gives a very different, doubtless quite fanciful, interpretation of it at VIII, 7, 3, 21. 3 That is, in accordance with the course of the sun.
2The Brahmana itself also gives a very different, doubtless quite fanciful, interpretation of it at VIII, 7, 3, 21. 3 That is, in accordance with the course of the sun. * Or, ‘thus (it goes,—or, Agni, as a bird, flies) to the gods.’ 5 See VI, 1, 1, 15. X 2 308 SATAPATHA-BRAHMANA. so great he thus builds him. Eight bricks he ‘settles’ five times, that makes thirteen,—thirteen months are a year, and there are thirteen layers of earth in the fire-altar: as great as Agni is, as great as is his measure, so great does this become. . 33. He then puts on a space-filling one: the significance of that one (will be explained) further on’. Three there are in front *~—threefold is Agni: as great as Agni is, as great as is his measure, so great he thus builds him;—and ten those that follow *,—the significance of these (will be explained) further on. Or first two, then ten, and then one, for in this way they build up the pile——these amount to thirteen : the significance of this has been told. 34. Both these kinds (of bricks) amount to twentyone ;—there are twelve months, five seasons, these three worlds, and yonder sun as the twenty-first: that sun he thus establishes in this fire-altar. 35. Moreover, there are twenty-one enclosingstones,—twelve months, five seasons, these three worlds, and that Agni from yonder (sun)* as the twenty-first : this Agni he thus establishes in yonder sun. And inasmuch as he puts on those (bricks) in this way, he thereby establishes those two (the sun and the fire) in each other, and (accordingly) those two are established in each other; for both of them he now makes out to be the twenty-first, and both 1 VIII, 7, 2, 1 seq. * Viz. one in the north-east, and two (of half the size) in the south-east corner, % Viz. one in the south-west, and one in the north-west corner ; and further, eight more filling up the four segments of the circle. See the outline of the Garhapatya altar at p. 302. “ Or, perhaps that Agni on yonder sky (or fire-altar?). In any case it is the sun that is referred to. VII KANDA, I ADHYAYA, I BRAHMANA, 37. 309 of them are then here’, as the Ahavantya and the Garhapatya. 36. He.then throws thereon a layer of earth,—the significance of this (will be told) further on% He takes it from the edge of the pit (KAtv4la) ; for the A~Atvala is the same as Agni %, and in this way does that which is of Agni’s nature become his. It (the GArhapatya altar) should be even with the mouth (of the fire-pan) : the significance of this has been told 4, 37. It (the Garhapatya hearth) measures a fathom (in diameter‘), for man is a fathom high, and man is Pragapati (the lord of generation), and Pragdpati is Agni: he thus makes the womb of equal size to his (Agni’s) body. It is circular, for the womb is circular; and moreover the G§4rhapatya is this (terrestrial) world, and this world doubtless is circular.
3It is circular, for the womb is circular; and moreover the G§4rhapatya is this (terrestrial) world, and this world doubtless is circular. + That is to say, they will be here after the completion of the two altars,—the Garhapatya fire being the Agni proper, and the Ahavantya fire the sun. : * For this, and the formula (Vag. S. XII, 56) used therewith, see VIII, 7, 3, 1 seq. ® See part ii, p. 116, note 3, ‘The earth taken from the pit being used for constructing the high altar, both are of the same size or cubic extent.’ 4 See VI, 3, 3, 26. 5 Or rather, it is a circle corresponding in area to a square of one fathom; which gives a diameter somewhat exceeding in length a fathom (that is, the space between the tips of the middle fingers when the arms are extended). The measurement is (at least theoretically) a relative one, being adapted to the Sacrificer’s size ; but practically the fathom (vy4ma, or purusha, man) may be taken to be ‘of about 6 feet, the vyima being equal to 4 aratnis (cubits) of 2 prédesas (spans of some 18 inches each). This allows for a central square of 4 feet, and about 1 foot (in reality somewhat less) for each of the two bisectors of the segments. 310 SATAPATHA-BRAHMANA. 38. He then pours those two (fires) together ?,— he thereby establishes concord between them—with (Vag. S. XII, 57-60), ‘Unite ye two, and get ye on together, loving, radiant, well-disposed, dwelling together for food and drink!—Together have I brought your minds, together your rites, together your thoughts: O Agni Purtshya?, be thou the overlord, and bestow thou food and drink upon our Sacrificer!—O Agni, thou art the Purishya, wealthy, prosperous: having made happy all the regions, seat thee here in thine own seat!—Be ye two unto us of one mind, of one thought, without guile! Injure ye not the sacrifice, nor the lord of the sacrifice, and be ye propitious unto us this day, ye knowers of beings!’ He therewith pacifies them for (mutual) safety, so that they shall do no injury to one another. 39. With four (verses) he pours them together,— he thereby establishes concord between them by whatever four-footed cattle there are; and cattle being food, it is by means of food that he establishes concord between them. 40. Let him not look at that (pan) while empty : ‘I must not look at the empty one!’ so he thinks. Were he to look at the empty (pan), it would certainly devour him. 41, He then pours sand into it 8, for sand (sikat4) is * That is, he pours the fire of the pan (ukhy4gni) on the Garhapatya (hearth). * ‘Purfshya’ seems here to have the sense of ‘rich, plentiful.’ See p. 201, note. ® ‘Ukha,’ the pan, is feminine, and represents the womb from which Agni is born. : VII KANDA, I ADHYAYA, I BRAHMANA, 44. 311 the seed of Agni Vaisvanara: he thus pours (sic) Agni Vaisvanara as seed into it. It should be even with the brim: the significance of this has been explained.
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.
128. Then the northern one, with (V4g. S. XII, 52; Azk S. III, 29, 10), ‘This is thy natural womb, whence born thou shonest forth, —that is, ‘this (householder’s hearth) is thy ‘primeval, perennial womb (birth-place), whence born thou wert enkindled ;’—‘ knowing it, ascend, O Agni, and increase our substance!’ as the text, so its meaning. 29. These twoare his (Agni’s) thighs,—separately he puts them on, separately he ‘settles’ them, separately he pronounces the Sfidadohas verse upon them, for separate are these two thighs. There are two of them, for there are two thighs. Behind he puts them on, for behind are those thighs. At their upper ends they are joined (to the central ones’), for so are these thighs joined (to the body) at their upper ends. 30. Thereupon, going round again by the same way, he sits down on the south side, with his face to the north, and puts on first the northern one of the two (bricks) in front, with (Vag. S. XII, 53), ? They are joined to each other, according to Sayana, but this can hardly be the meaning intended, as the stones lie close to each other also at the lower (western) end. vil KAWDA, I ADHYAYA, I BRAHMANA, 32. 307 ‘Ranging thou art: by that deity, Angiraslike, lie thou steady?!’ Then the southern one, with, ‘Ranging round thou art: by that deity, - Angiras-like, lie thou steady?!’ 31. These two are his (Agni’s) arms,—separately he puts them on, separately he ‘settles’ them, separately he pronounces the Sfidadohas ? verse on them; for separate are these two arms. There are two of them, for there are two arms. He puts them on in the forepart, for these arms are here in front. At their upper ends they are joined (to the central ones), for so are these two arms joined (to the body) at the upper ends. Those two (arms) he puts on thus (from north to south), and those two (thighs) thus (from south to north): that is (from east to) southward %, for thus it is with the gods *. 32. Eight bricks he puts on (the hearth-site),— the G4yatri consists of eight syllables, and Agni is Gayatra®: as great as Agni is, as great as is his measure, so great he thus builds him. Five times he ‘settles’ (the bricks)—the fire-altar consists of five layers; five seasons are a year, and Agni is the year ; as great as Agni is, as great as is his measure, 1 This common portion of the two formulas forms the so-called ‘settling’ (or ‘setting’) formula (sddana); Katy. Sr. XVI, 7, 14; cf. VI, 1, 2, 28, and p. 301, note 3. ‘ Angiras-like’ apparently means, ‘as (thou didst) in the case of, or with, Angiras.’ 2 Vag. S. XII, 55; zk S. VIII, 69; 3. ‘At his birth ‘the welllike milking, speckled ones mix the Soma (draught), the clans of the gods in the three spheres of the heavens.’ This difficult verse has been differently translated by different translators. The Brahmana itself also gives a very different, doubtless quite fanciful, interpretation of it at VIII, 7, 3, 21. 3 That is, in accordance with the course of the sun.
2The Brahmana itself also gives a very different, doubtless quite fanciful, interpretation of it at VIII, 7, 3, 21. 3 That is, in accordance with the course of the sun. * Or, ‘thus (it goes,—or, Agni, as a bird, flies) to the gods.’ 5 See VI, 1, 1, 15. X 2 308 SATAPATHA-BRAHMANA. so great he thus builds him. Eight bricks he ‘settles’ five times, that makes thirteen,—thirteen months are a year, and there are thirteen layers of earth in the fire-altar: as great as Agni is, as great as is his measure, so great does this become. . 33. He then puts on a space-filling one: the significance of that one (will be explained) further on’. Three there are in front *~—threefold is Agni: as great as Agni is, as great as is his measure, so great he thus builds him;—and ten those that follow *,—the significance of these (will be explained) further on. Or first two, then ten, and then one, for in this way they build up the pile——these amount to thirteen : the significance of this has been told. 34. Both these kinds (of bricks) amount to twentyone ;—there are twelve months, five seasons, these three worlds, and yonder sun as the twenty-first: that sun he thus establishes in this fire-altar. 35. Moreover, there are twenty-one enclosingstones,—twelve months, five seasons, these three worlds, and that Agni from yonder (sun)* as the twenty-first : this Agni he thus establishes in yonder sun. And inasmuch as he puts on those (bricks) in this way, he thereby establishes those two (the sun and the fire) in each other, and (accordingly) those two are established in each other; for both of them he now makes out to be the twenty-first, and both 1 VIII, 7, 2, 1 seq. * Viz. one in the north-east, and two (of half the size) in the south-east corner, % Viz. one in the south-west, and one in the north-west corner ; and further, eight more filling up the four segments of the circle. See the outline of the Garhapatya altar at p. 302. “ Or, perhaps that Agni on yonder sky (or fire-altar?). In any case it is the sun that is referred to. VII KANDA, I ADHYAYA, I BRAHMANA, 37. 309 of them are then here’, as the Ahavantya and the Garhapatya. 36. He.then throws thereon a layer of earth,—the significance of this (will be told) further on% He takes it from the edge of the pit (KAtv4la) ; for the A~Atvala is the same as Agni %, and in this way does that which is of Agni’s nature become his. It (the GArhapatya altar) should be even with the mouth (of the fire-pan) : the significance of this has been told 4, 37. It (the Garhapatya hearth) measures a fathom (in diameter‘), for man is a fathom high, and man is Pragapati (the lord of generation), and Pragdpati is Agni: he thus makes the womb of equal size to his (Agni’s) body. It is circular, for the womb is circular; and moreover the G§4rhapatya is this (terrestrial) world, and this world doubtless is circular.
3It is circular, for the womb is circular; and moreover the G§4rhapatya is this (terrestrial) world, and this world doubtless is circular. + That is to say, they will be here after the completion of the two altars,—the Garhapatya fire being the Agni proper, and the Ahavantya fire the sun. : * For this, and the formula (Vag. S. XII, 56) used therewith, see VIII, 7, 3, 1 seq. ® See part ii, p. 116, note 3, ‘The earth taken from the pit being used for constructing the high altar, both are of the same size or cubic extent.’ 4 See VI, 3, 3, 26. 5 Or rather, it is a circle corresponding in area to a square of one fathom; which gives a diameter somewhat exceeding in length a fathom (that is, the space between the tips of the middle fingers when the arms are extended). The measurement is (at least theoretically) a relative one, being adapted to the Sacrificer’s size ; but practically the fathom (vy4ma, or purusha, man) may be taken to be ‘of about 6 feet, the vyima being equal to 4 aratnis (cubits) of 2 prédesas (spans of some 18 inches each). This allows for a central square of 4 feet, and about 1 foot (in reality somewhat less) for each of the two bisectors of the segments. 310 SATAPATHA-BRAHMANA. 38. He then pours those two (fires) together ?,— he thereby establishes concord between them—with (Vag. S. XII, 57-60), ‘Unite ye two, and get ye on together, loving, radiant, well-disposed, dwelling together for food and drink!—Together have I brought your minds, together your rites, together your thoughts: O Agni Purtshya?, be thou the overlord, and bestow thou food and drink upon our Sacrificer!—O Agni, thou art the Purishya, wealthy, prosperous: having made happy all the regions, seat thee here in thine own seat!—Be ye two unto us of one mind, of one thought, without guile! Injure ye not the sacrifice, nor the lord of the sacrifice, and be ye propitious unto us this day, ye knowers of beings!’ He therewith pacifies them for (mutual) safety, so that they shall do no injury to one another. 39. With four (verses) he pours them together,— he thereby establishes concord between them by whatever four-footed cattle there are; and cattle being food, it is by means of food that he establishes concord between them. 40. Let him not look at that (pan) while empty : ‘I must not look at the empty one!’ so he thinks. Were he to look at the empty (pan), it would certainly devour him. 41, He then pours sand into it 8, for sand (sikat4) is * That is, he pours the fire of the pan (ukhy4gni) on the Garhapatya (hearth). * ‘Purfshya’ seems here to have the sense of ‘rich, plentiful.’ See p. 201, note. ® ‘Ukha,’ the pan, is feminine, and represents the womb from which Agni is born. : VII KANDA, I ADHYAYA, I BRAHMANA, 44. 311 the seed of Agni Vaisvanara: he thus pours (sic) Agni Vaisvanara as seed into it. It should be even with the brim: the significance of this has been explained.
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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