Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1‘ Or, with the mouth. In VIII, 5, 4,1; X, 5, 2, 15, ‘vak’ is identified with the tongue. 316 SATAPATHA-BRAHMANA, womb. And as to those downward vital airs, they are indeed a bringing forth, for even the urine and faeces he voids are ‘ brought forth.’ 16. Now then the (mystic) correspondence,— twenty-one bricks, nine formulas 3, that makes thirty ; —and the ‘settling’ and Sddadohas verse, that makes thirty-two,—the anush/ubh verse consists of thirtytwo syllables : this is an anushéubh °. 17. And, again, there are twenty-one enclosingstones ; the formula the twenty-second ; the formula for the sweeping, the saline earth and its formula, the sand and its formula, the ‘filling’ (soil) and its formula; with four (formulas) he pours (the two fires) together; with a fifth he unties (the pan); then this (Nirvzti) with three the anush¢ubh verse consists of thirty-two syllables: this then is an anushfubh. 18, Then there are these two formulas‘, and they are indeed an anush¢ubh—the Anushéubh is speech: thus what twofold form of speech there is, the divine and the human, loud and low, that is those two. 19. The G§&rhapatya pile thus is those three 1 Viz. XII, 47-54 (XII, 53, consisting of two formulas). * That is to say, these thirty-two items form, as it were, an Anush/ubh verse consisting of thirty-two syllables. ® See VII, 2, 1, 1 seq. ‘ I do not see what other formulas can be intended here except those addressed to the enclosing stones, concluding with the ‘sAdana,’ or ‘settling’ formula, viz. Vag. S. XII, 53; see above, VII, 1, 1, 30; though these do not exactly yield thirty-two syllables, but thirty-four (see, however, paragraph 22). Our available MSS. of the commentary are unfortunately defective at this place.—On the artificial manipulation of making up imaginary metres by the mere number of syllables, irrespective of their real prosodic value, see Professor Weber, Ind. Stud.,VIII, p. 23 seq. vir KAWDA, I ADHYAYA, 2 BRAHMANA, 21. 317 anush¢ubh verses. And as to why they make up three anush/ubhs in this (G4rhapatya), it is because all these (three) worlds then come to be (contained) therein. From it they take one of the two (first) anushéubhs of thirty-two syllables (to be) the Ahavantya,—that Ahavantya is that sky, that head (of Prag4pati). Then one of the two (anushéubhs) is left here (to be) this Garhapatya, this foundation, this very (terrestrial) world. 20. And as to those two formulas, they are that space between the Ahavantya and the GArhapatya, that air (-world), that body (of Pragdpati). And because there are two of them (making up one anush¢ubh), therefore that space (and hearth) between the Ahavantya and the Garhapatya (viz. the Agntdhriya hearth’) is smaller; and therefore the airworld is the smallest of these worlds.
2And because there are two of them (making up one anush¢ubh), therefore that space (and hearth) between the Ahavantya and the Garhapatya (viz. the Agntdhriya hearth’) is smaller; and therefore the airworld is the smallest of these worlds. 21. That same Anush¢ubh, speech, is threefold. That fire, taking the form of the vital air, goes along with it (speech),—the fire which is on the Ahavantya (altar) is the out-breathing, and yonder sun ; and the fire which is on the Agntdhrtya is the throughbreathing, and the wind which blows yonder; and the fire which is on the Garhapatya is the in-breathing, and what fire there is here in this (earth-) world. And verily he who knows this makes up for himself the whole V4é (speech), the whole vital air, the whole body (of Prag4pati). * Or, the Dhishnya hearths (see paragraph 23), which are more properly situated between the Garhapatya and the Ahavaniya fireplaces. See the plan of the sacrificial ground in part ii; where, however, the Ahavantya of the Pra#inavamsa (hall), or the so-called sladvarya (hall-door fire), would represent the Garhapatya for the Ahavantya of the Mah4vedi. 318 SATAPATHA-BRAHMANA, 22. Then that Brzhatt (metre),—the two (verses) of thirty-two syllables : that makes thirty-two ; then those two formulas: that makes thirty-four; Agni the thirty-fifth ;—a metre does not vanish by a syllable (too much or too little), neither by one nor by two? ;—moreover, that (Agni) consists of two syllables: that makes thirty-six. The Brzhati consists of thirty-six syllables,—it is the Bvzhatt that that (Ahavantya) pile thus amounts to; for whatlike the seed which is infused into the womb, suchlike (offspring) is born therefrom: thus in that he makes up that Brzhatt (metre) in this (Gdrhapatya hearth), thereby that (Ahavantya) fire-altar amounts to the Brzhatt. 23. As to this they say, ‘As the Garhapatya is this (terrestrial) world, the Dhishvya hearths the air, and the Ahavantya the sky, and the air-world is not separated from this (earth-) world, why then, after building the Garhapatya, does he build the Ahavantya, and (only) then the Dhishzyas ?’ Well, at first these two worlds (heaven and earth) were together ; and when they parted asunder, the space which was between (antar) them became that air (antariksha) ; for ‘ tksha *’ indeed it was theretofore, and ‘Now this “itksha” has come between (antar4),’ they said, whence ‘antariksha’ (air). And as to why, after building the Garhapatya, he builds the Ahavantya, it is because these two worlds were created first. Then, going back, he throws up the Dhishzya hearths, just to prevent discontinuity of 1 The same latitude in the computation of the number of syllables constituting a metre is conceded, Ait. Br. I, 6. * ? That is, ‘ visible,’ or, ‘capable of being seen through.’ VII KANDA, 2 ADHYAYA, I BRAHMANA, 5. 319 the sacred work; and thus indeed the middle is completed, after the two ends have been completed. THE ALTAR OF NIRAJTI.
3Br. I, 6. * ? That is, ‘ visible,’ or, ‘capable of being seen through.’ VII KANDA, 2 ADHYAYA, I BRAHMANA, 5. 319 the sacred work; and thus indeed the middle is completed, after the two ends have been completed. THE ALTAR OF NIRAJTI. Seconp ApuyAya, First BRAHMANA. 1. They now take the Nirvzti (bricks) from there. For, having built the Garhapatya, the gods then ascended it,—the G4arhapatya being this (earth-) world, it is this world they ascended after completing it. They saw nothing but darkness not to be seen through. 2. They said, ‘Think ye upon this, how we may dispel that darkness, evil!’ They said, ‘ Meditate ye (4etay) !’—whereby indeed they said, ‘Seek ye to build an altar (Aitim) !’—‘ Seek ye so that we may dispel that darkness, evil!’ 3. Whilst meditating, they saw those Nirvzti bricks; they piled them up, and by them dispelled that darkness, evil; for Nirvzti (corruption, or destruction) is evil; and inasmuch as by them they dispelled Nirvzti, evil, these are Nirvcti’s (bricks). 4. Now that same thing which the gods did, is done here: even now that darkness, that evil, has indeed been dispelled by the gods themselves; but when he now does this, it is because he thinks, ‘I must do what the gods did.’ And, besides, he removes, by means of these (bricks), whatever evil, whatever corruption there is; and because he removes by them evil, corruption (nirvzti), therefore these are Nirvzti’s (bricks). 5. And, again, why they take these (bricks) of Nirvzti ;—when the gods restored the relaxed Pragépati, they cast him as seed into the fire-pan, the 320 SATAPATHA-BRAHMANA. womb ; the fire-pan being indeed a womb. In the course of a year they prepared for him this foundation, even this (terrestrial) world; the Garhapatya (hearth) being this world: therein they generated him. And whatever evil there was in him, whatever mucus, whatever inner and outer membrane, that they removed from him by means of these (bricks) ; and inasmuch as thereby they removed his evil, his corruption, these are Nirvtti’s (bricks). 6. In like manner the Sacrificer now casts his own self, as seed, into the fire-pan, the womb ; the fire-pan being indeed a womb. In the course of a year he prepares for that (self of his) this foundation, even this (terrestrial) world; the Garhapatya being this world: therein he generates it. And whatever evil there is of it, whatever mucus, whatever inner and outer membrane, that he removes therefrom by these (bricks); and inasmuch as he thereby removes its evil, its corruption, these are Nirvzti’s (bricks). 7. They measure a foot (square): he thus treads evil, corruption, under foot. They are unmarked ; for whatever is not, that is unmarked (by characteristics): he thus makes evil, corruption to be non-existent. They get baked by (rice) husks, for husks belong to Nirvzti: by Nirvzti’s own (objects) he thus performs Nirvzti’s rite. They are black, for black was that darkness; and black in truth is Nirvzti (corruption).
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.
1‘ Or, with the mouth. In VIII, 5, 4,1; X, 5, 2, 15, ‘vak’ is identified with the tongue. 316 SATAPATHA-BRAHMANA, womb. And as to those downward vital airs, they are indeed a bringing forth, for even the urine and faeces he voids are ‘ brought forth.’ 16. Now then the (mystic) correspondence,— twenty-one bricks, nine formulas 3, that makes thirty ; —and the ‘settling’ and Sddadohas verse, that makes thirty-two,—the anush/ubh verse consists of thirtytwo syllables : this is an anushéubh °. 17. And, again, there are twenty-one enclosingstones ; the formula the twenty-second ; the formula for the sweeping, the saline earth and its formula, the sand and its formula, the ‘filling’ (soil) and its formula; with four (formulas) he pours (the two fires) together; with a fifth he unties (the pan); then this (Nirvzti) with three the anush¢ubh verse consists of thirty-two syllables: this then is an anushfubh. 18, Then there are these two formulas‘, and they are indeed an anush¢ubh—the Anushéubh is speech: thus what twofold form of speech there is, the divine and the human, loud and low, that is those two. 19. The G§&rhapatya pile thus is those three 1 Viz. XII, 47-54 (XII, 53, consisting of two formulas). * That is to say, these thirty-two items form, as it were, an Anush/ubh verse consisting of thirty-two syllables. ® See VII, 2, 1, 1 seq. ‘ I do not see what other formulas can be intended here except those addressed to the enclosing stones, concluding with the ‘sAdana,’ or ‘settling’ formula, viz. Vag. S. XII, 53; see above, VII, 1, 1, 30; though these do not exactly yield thirty-two syllables, but thirty-four (see, however, paragraph 22). Our available MSS. of the commentary are unfortunately defective at this place.—On the artificial manipulation of making up imaginary metres by the mere number of syllables, irrespective of their real prosodic value, see Professor Weber, Ind. Stud.,VIII, p. 23 seq. vir KAWDA, I ADHYAYA, 2 BRAHMANA, 21. 317 anush¢ubh verses. And as to why they make up three anush/ubhs in this (G4rhapatya), it is because all these (three) worlds then come to be (contained) therein. From it they take one of the two (first) anushéubhs of thirty-two syllables (to be) the Ahavantya,—that Ahavantya is that sky, that head (of Prag4pati). Then one of the two (anushéubhs) is left here (to be) this Garhapatya, this foundation, this very (terrestrial) world. 20. And as to those two formulas, they are that space between the Ahavantya and the GArhapatya, that air (-world), that body (of Pragdpati). And because there are two of them (making up one anush¢ubh), therefore that space (and hearth) between the Ahavantya and the Garhapatya (viz. the Agntdhriya hearth’) is smaller; and therefore the airworld is the smallest of these worlds.
2And because there are two of them (making up one anush¢ubh), therefore that space (and hearth) between the Ahavantya and the Garhapatya (viz. the Agntdhriya hearth’) is smaller; and therefore the airworld is the smallest of these worlds. 21. That same Anush¢ubh, speech, is threefold. That fire, taking the form of the vital air, goes along with it (speech),—the fire which is on the Ahavantya (altar) is the out-breathing, and yonder sun ; and the fire which is on the Agntdhrtya is the throughbreathing, and the wind which blows yonder; and the fire which is on the Garhapatya is the in-breathing, and what fire there is here in this (earth-) world. And verily he who knows this makes up for himself the whole V4é (speech), the whole vital air, the whole body (of Prag4pati). * Or, the Dhishnya hearths (see paragraph 23), which are more properly situated between the Garhapatya and the Ahavaniya fireplaces. See the plan of the sacrificial ground in part ii; where, however, the Ahavantya of the Pra#inavamsa (hall), or the so-called sladvarya (hall-door fire), would represent the Garhapatya for the Ahavantya of the Mah4vedi. 318 SATAPATHA-BRAHMANA, 22. Then that Brzhatt (metre),—the two (verses) of thirty-two syllables : that makes thirty-two ; then those two formulas: that makes thirty-four; Agni the thirty-fifth ;—a metre does not vanish by a syllable (too much or too little), neither by one nor by two? ;—moreover, that (Agni) consists of two syllables: that makes thirty-six. The Brzhati consists of thirty-six syllables,—it is the Bvzhatt that that (Ahavantya) pile thus amounts to; for whatlike the seed which is infused into the womb, suchlike (offspring) is born therefrom: thus in that he makes up that Brzhatt (metre) in this (Gdrhapatya hearth), thereby that (Ahavantya) fire-altar amounts to the Brzhatt. 23. As to this they say, ‘As the Garhapatya is this (terrestrial) world, the Dhishvya hearths the air, and the Ahavantya the sky, and the air-world is not separated from this (earth-) world, why then, after building the Garhapatya, does he build the Ahavantya, and (only) then the Dhishzyas ?’ Well, at first these two worlds (heaven and earth) were together ; and when they parted asunder, the space which was between (antar) them became that air (antariksha) ; for ‘ tksha *’ indeed it was theretofore, and ‘Now this “itksha” has come between (antar4),’ they said, whence ‘antariksha’ (air). And as to why, after building the Garhapatya, he builds the Ahavantya, it is because these two worlds were created first. Then, going back, he throws up the Dhishzya hearths, just to prevent discontinuity of 1 The same latitude in the computation of the number of syllables constituting a metre is conceded, Ait. Br. I, 6. * ? That is, ‘ visible,’ or, ‘capable of being seen through.’ VII KANDA, 2 ADHYAYA, I BRAHMANA, 5. 319 the sacred work; and thus indeed the middle is completed, after the two ends have been completed. THE ALTAR OF NIRAJTI.
3Br. I, 6. * ? That is, ‘ visible,’ or, ‘capable of being seen through.’ VII KANDA, 2 ADHYAYA, I BRAHMANA, 5. 319 the sacred work; and thus indeed the middle is completed, after the two ends have been completed. THE ALTAR OF NIRAJTI. Seconp ApuyAya, First BRAHMANA. 1. They now take the Nirvzti (bricks) from there. For, having built the Garhapatya, the gods then ascended it,—the G4arhapatya being this (earth-) world, it is this world they ascended after completing it. They saw nothing but darkness not to be seen through. 2. They said, ‘Think ye upon this, how we may dispel that darkness, evil!’ They said, ‘ Meditate ye (4etay) !’—whereby indeed they said, ‘Seek ye to build an altar (Aitim) !’—‘ Seek ye so that we may dispel that darkness, evil!’ 3. Whilst meditating, they saw those Nirvzti bricks; they piled them up, and by them dispelled that darkness, evil; for Nirvzti (corruption, or destruction) is evil; and inasmuch as by them they dispelled Nirvzti, evil, these are Nirvcti’s (bricks). 4. Now that same thing which the gods did, is done here: even now that darkness, that evil, has indeed been dispelled by the gods themselves; but when he now does this, it is because he thinks, ‘I must do what the gods did.’ And, besides, he removes, by means of these (bricks), whatever evil, whatever corruption there is; and because he removes by them evil, corruption (nirvzti), therefore these are Nirvzti’s (bricks). 5. And, again, why they take these (bricks) of Nirvzti ;—when the gods restored the relaxed Pragépati, they cast him as seed into the fire-pan, the 320 SATAPATHA-BRAHMANA. womb ; the fire-pan being indeed a womb. In the course of a year they prepared for him this foundation, even this (terrestrial) world; the Garhapatya (hearth) being this world: therein they generated him. And whatever evil there was in him, whatever mucus, whatever inner and outer membrane, that they removed from him by means of these (bricks) ; and inasmuch as thereby they removed his evil, his corruption, these are Nirvtti’s (bricks). 6. In like manner the Sacrificer now casts his own self, as seed, into the fire-pan, the womb ; the fire-pan being indeed a womb. In the course of a year he prepares for that (self of his) this foundation, even this (terrestrial) world; the Garhapatya being this world: therein he generates it. And whatever evil there is of it, whatever mucus, whatever inner and outer membrane, that he removes therefrom by these (bricks); and inasmuch as he thereby removes its evil, its corruption, these are Nirvzti’s (bricks). 7. They measure a foot (square): he thus treads evil, corruption, under foot. They are unmarked ; for whatever is not, that is unmarked (by characteristics): he thus makes evil, corruption to be non-existent. They get baked by (rice) husks, for husks belong to Nirvzti: by Nirvzti’s own (objects) he thus performs Nirvzti’s rite. They are black, for black was that darkness; and black in truth is Nirvzti (corruption).
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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