Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1On both he and at the same time doing all that is necessary for the building of the fire-altar, on which the Soma-offering itself is ultimately to be performed. 1 Viz. in consecrating the site of the Ahavantya, as well as that of the Garhapatya altar (see VII, 1, 1, 1). 344 SATAPATHA-BRAHMANA. scatters sand; for sand means seed, and in both (fire-altars) fashioning (of Agni) takes place: ‘May he be fashioned from out of that seed!’ thus he thinks. 10. He scatters it with two different formulas; for the Gdrhapatya is the world of men, and the Ahavantya is the world of the gods, and different indeed are the divine and the human. With the longer formula he scatters it on the Ahavantya, and with the shorter one on the G4arhapatya, for longer is the life of the gods, and shorter the life of men. On the G&rhapatya he scatters the sand before (the setting up of) the enclosing-stones ; for sand is seed : ‘May these be fashioned from out of that seed!’ thus he thinks. 11. As to this they say, ‘If the enclosing-stones are the womb, and the sand is seed, and the sand is strown on the Garhapatya before (the setting up of) the enclosing-stones, how, then, is that seed of his not shed aside, (but) is received (by the womb) ?’ Well, the saline soil is the amnion, and inasmuch as he strews first the saline soil, that seed of his is not shed aside, but is received by that amnion. He now addresses the enclosing-stones on the Ahavantya : the meaning of this has been explained’. He then scatters sand : sand being seed, that seed of his is not shed aside, but is received also by that womb. 12.:And only on the Ahavantya he strokes it (even) with two (verses) containing (the verb) ‘to grow ’”,’ not on the Garhapatya; for the Garhapatya is this (terrestrial) world, and the Ahavantya is the heavenly world; and this Sacrificer, being indeed ? VU, 1, 1, 14. ? See paragraphs 45, 46. vil KANDA, 3 ADHYAYA, I BRAHMANA, 17. 345 born in this world, is really intended to be born in the heavenly world: when he strokes (the sand) even on the Ahavantya with two (verses) containing (the verb) ‘to grow,’ and not on the Garhapatya, he causes him to be born in the heavenly world. 13. He now puts clod-bricks thereon',—that firealtar is these worlds, and the clod-bricks are the regions: he thus places the regions into these worlds; whence there are those regions in these worlds. 14. He takes them from outside the (site of the) fire-altar ; for those regions which are in these worlds are already possessed by him (Agni) ; and he now bestows on him those regions which are beyond these worlds. 15. From outside the Vedi (he takes them) ;—the Vedi being this (earth), and those regions which are on this (earth) being already possessed by him, he now bestows on him those regions which are beyond this (earth).
215. From outside the Vedi (he takes them) ;—the Vedi being this (earth), and those regions which are on this (earth) being already possessed by him, he now bestows on him those regions which are beyond this (earth). 16. And, again, why he puts clod-bricks thereon,— when Prag4pati was disjointed, his vital sap flowed over all the regions (or, in all directions) ; and when the gods restored him? they, by means of these clodbricks, put into him that vital sap; and in like manner does this one now put that vital sap into him. 17. He takes them from outside (the site of) the fire-altar ; for the vital sap which is in these worlds is already possessed by him (Agni), and he now puts 1 He places a clod of earth on each end of the two ‘spines,’ that is to say, in the middle of each of the four sides of the square constituting the ‘body’ of the altar-site. * Or, when they put him together (by building the fire-altar). 346 SATAPATHA-BRAHMANA. into him that vital sap which flowed away beyond these worlds }. 18. From outside the Vedi (he takes them),—the Vedi being this (earth), and that vital sap which is in this (terrestrial) world being already possessed by him, he now puts into him the vital sap which flowed beyond this (earth). 19. He takes them with the sacrificial (wooden) sword,—the sword is a thunderbolt, and the thunderbolt means force, and this (earth) means wealth: by force he thus obtains wealth. 20. From the front side he brings one, with (Vag. S. XII, 102), ‘May he not injure me who is the begetter of the Earth!’—the begetter of the Earth doubtless is Prag&pati (the lord of creatures and generation): thus, ‘May PragApati not injure me !’—‘Or he of true ordinances who hath pervaded the sky,’ that is, ‘Or he of true ordinances who has created the sky;’—‘Or he who first begat the shining waters,—the shining waters doubtless are the men: thus, ‘he who first created men ;’—‘To the god Ka (who?) let us do homage by offering!’ Ka doubtless is Pragdpati, thus, ‘ To him let us do homage by offering!’ Having brought it he puts it on the body (of the altar-site) inside the enclosing-stones: he thereby puts into him (Agni) what vital sap had flowed away from him in the eastern direction, and also the eastern region itself he bestows upon him. 21. Then (he fetches a clod) from the south, with (Vag. S. XII, 103), ‘Turn hither, O Earth, with ? Viz. when these worlds were plunged into the water, see VI, 1, 1,12. Vill KANDA, 3 ADHYAYA, I BRAHMANA, 23. 347 sacrifice, with milk!’ as the text, so the meaning ; —Agni, sent forth, hath mounted thy skin;’ whatsoever is on this (earth) that is her skin; and that (skin) Agni mounts, when sent forth, when blazing forth. Having brought it he puts it on the body (of the altar) inside the junction of the (right) wing (and the body): he thereby puts into him (Agni) what vital sap had flowed from him in the southern direction, and also the southern region itself he bestows upon him.
3Having brought it he puts it on the body (of the altar) inside the junction of the (right) wing (and the body): he thereby puts into him (Agni) what vital sap had flowed from him in the southern direction, and also the southern region itself he bestows upon him. 22. Then from behind (he fetches one, with Vag. S. XII, 104),‘O Agni, what in thee is pure, what brilliant, what clean, what meet for sacrifice,—Agni doubtless is this (earth): of her he says this ;—‘that do we bring to the gods,’ that is, * that we bring for this divine work.’ Having brought it he puts it on the body (of the altar) inside the junction of the tail (and the body): he thereby puts into him what vital sap had flowed away from him in the western direction, and also the western region itself he bestows upon him. Let him not take it exactly from the back (west) lest he should take the vital sap from the path of the sacrifice: he takes it from about there’. 23. Then from the north, with (Vag. S. XII, 105), ‘Sap and strength have I taken from here *,— that is, ‘Sap and strength I take from here ;’—‘the womb of sacred law,’ the sacred law doubtless is the truth: thus, ‘the womb of the truth;’—‘the stream of the mighty,’ the mighty (buffalo, or 1 Viz. from some place towards north-west from the middle of the western side of the body of the altar. * Mahfdhara takes ‘Adam’ here as the regular imperfect of ‘ad,’ I ate. 248 SATAPATHA-BRAHMANA. mahisha) doubtless is Agni, for he, being born here great (mahat), animated everything ;—‘May it accrue to me in the cows, in the bodies, —the body is the self: thus, ‘May it accrue to me both in the cows and in (my own) self ;’—‘ I leave behind decline, weakness, sickness!’ therewith he spreads the sand (by stroking): he thereby consigns to that (northern) region whatever decline, weakness, and sickness there is; whence hungry people (live) in that region. Having brought that (clod), he puts it on the body (of the altar) on the middle of the junction of the (left) wing (and the body): he thereby puts into him (Agni) what vital sap flowed away in the northerly direction ; and also the northern region itself he bestows upon him. 24. These same (clods) are the regions ; he places them on all sides: he thus places the regions on all sides ; whence the regions are on every side. [He places the clods so] as to face each other from every side: he thereby places the regions to face each other from every side, and hence the regions face each other from every side. He places them separately, ‘settles!’ them separately, and separately pronounces the Sidadohas upon them; for separate from each other are the regions. Standing he places them, for the regions, as it were, stand ; and stronger, indeed, one is whilst standing. 25. These same (clods) are bricks having special prayers (yagushmatt?): on the body (of the altar) he places them, not on the wings and tail; for bricks having special prayers are placed on the body, not. on the wings or tail.
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.
1On both he and at the same time doing all that is necessary for the building of the fire-altar, on which the Soma-offering itself is ultimately to be performed. 1 Viz. in consecrating the site of the Ahavantya, as well as that of the Garhapatya altar (see VII, 1, 1, 1). 344 SATAPATHA-BRAHMANA. scatters sand; for sand means seed, and in both (fire-altars) fashioning (of Agni) takes place: ‘May he be fashioned from out of that seed!’ thus he thinks. 10. He scatters it with two different formulas; for the Gdrhapatya is the world of men, and the Ahavantya is the world of the gods, and different indeed are the divine and the human. With the longer formula he scatters it on the Ahavantya, and with the shorter one on the G4arhapatya, for longer is the life of the gods, and shorter the life of men. On the G&rhapatya he scatters the sand before (the setting up of) the enclosing-stones ; for sand is seed : ‘May these be fashioned from out of that seed!’ thus he thinks. 11. As to this they say, ‘If the enclosing-stones are the womb, and the sand is seed, and the sand is strown on the Garhapatya before (the setting up of) the enclosing-stones, how, then, is that seed of his not shed aside, (but) is received (by the womb) ?’ Well, the saline soil is the amnion, and inasmuch as he strews first the saline soil, that seed of his is not shed aside, but is received by that amnion. He now addresses the enclosing-stones on the Ahavantya : the meaning of this has been explained’. He then scatters sand : sand being seed, that seed of his is not shed aside, but is received also by that womb. 12.:And only on the Ahavantya he strokes it (even) with two (verses) containing (the verb) ‘to grow ’”,’ not on the Garhapatya; for the Garhapatya is this (terrestrial) world, and the Ahavantya is the heavenly world; and this Sacrificer, being indeed ? VU, 1, 1, 14. ? See paragraphs 45, 46. vil KANDA, 3 ADHYAYA, I BRAHMANA, 17. 345 born in this world, is really intended to be born in the heavenly world: when he strokes (the sand) even on the Ahavantya with two (verses) containing (the verb) ‘to grow,’ and not on the Garhapatya, he causes him to be born in the heavenly world. 13. He now puts clod-bricks thereon',—that firealtar is these worlds, and the clod-bricks are the regions: he thus places the regions into these worlds; whence there are those regions in these worlds. 14. He takes them from outside the (site of the) fire-altar ; for those regions which are in these worlds are already possessed by him (Agni) ; and he now bestows on him those regions which are beyond these worlds. 15. From outside the Vedi (he takes them) ;—the Vedi being this (earth), and those regions which are on this (earth) being already possessed by him, he now bestows on him those regions which are beyond this (earth).
215. From outside the Vedi (he takes them) ;—the Vedi being this (earth), and those regions which are on this (earth) being already possessed by him, he now bestows on him those regions which are beyond this (earth). 16. And, again, why he puts clod-bricks thereon,— when Prag4pati was disjointed, his vital sap flowed over all the regions (or, in all directions) ; and when the gods restored him? they, by means of these clodbricks, put into him that vital sap; and in like manner does this one now put that vital sap into him. 17. He takes them from outside (the site of) the fire-altar ; for the vital sap which is in these worlds is already possessed by him (Agni), and he now puts 1 He places a clod of earth on each end of the two ‘spines,’ that is to say, in the middle of each of the four sides of the square constituting the ‘body’ of the altar-site. * Or, when they put him together (by building the fire-altar). 346 SATAPATHA-BRAHMANA. into him that vital sap which flowed away beyond these worlds }. 18. From outside the Vedi (he takes them),—the Vedi being this (earth), and that vital sap which is in this (terrestrial) world being already possessed by him, he now puts into him the vital sap which flowed beyond this (earth). 19. He takes them with the sacrificial (wooden) sword,—the sword is a thunderbolt, and the thunderbolt means force, and this (earth) means wealth: by force he thus obtains wealth. 20. From the front side he brings one, with (Vag. S. XII, 102), ‘May he not injure me who is the begetter of the Earth!’—the begetter of the Earth doubtless is Prag&pati (the lord of creatures and generation): thus, ‘May PragApati not injure me !’—‘Or he of true ordinances who hath pervaded the sky,’ that is, ‘Or he of true ordinances who has created the sky;’—‘Or he who first begat the shining waters,—the shining waters doubtless are the men: thus, ‘he who first created men ;’—‘To the god Ka (who?) let us do homage by offering!’ Ka doubtless is Pragdpati, thus, ‘ To him let us do homage by offering!’ Having brought it he puts it on the body (of the altar-site) inside the enclosing-stones: he thereby puts into him (Agni) what vital sap had flowed away from him in the eastern direction, and also the eastern region itself he bestows upon him. 21. Then (he fetches a clod) from the south, with (Vag. S. XII, 103), ‘Turn hither, O Earth, with ? Viz. when these worlds were plunged into the water, see VI, 1, 1,12. Vill KANDA, 3 ADHYAYA, I BRAHMANA, 23. 347 sacrifice, with milk!’ as the text, so the meaning ; —Agni, sent forth, hath mounted thy skin;’ whatsoever is on this (earth) that is her skin; and that (skin) Agni mounts, when sent forth, when blazing forth. Having brought it he puts it on the body (of the altar) inside the junction of the (right) wing (and the body): he thereby puts into him (Agni) what vital sap had flowed from him in the southern direction, and also the southern region itself he bestows upon him.
3Having brought it he puts it on the body (of the altar) inside the junction of the (right) wing (and the body): he thereby puts into him (Agni) what vital sap had flowed from him in the southern direction, and also the southern region itself he bestows upon him. 22. Then from behind (he fetches one, with Vag. S. XII, 104),‘O Agni, what in thee is pure, what brilliant, what clean, what meet for sacrifice,—Agni doubtless is this (earth): of her he says this ;—‘that do we bring to the gods,’ that is, * that we bring for this divine work.’ Having brought it he puts it on the body (of the altar) inside the junction of the tail (and the body): he thereby puts into him what vital sap had flowed away from him in the western direction, and also the western region itself he bestows upon him. Let him not take it exactly from the back (west) lest he should take the vital sap from the path of the sacrifice: he takes it from about there’. 23. Then from the north, with (Vag. S. XII, 105), ‘Sap and strength have I taken from here *,— that is, ‘Sap and strength I take from here ;’—‘the womb of sacred law,’ the sacred law doubtless is the truth: thus, ‘the womb of the truth;’—‘the stream of the mighty,’ the mighty (buffalo, or 1 Viz. from some place towards north-west from the middle of the western side of the body of the altar. * Mahfdhara takes ‘Adam’ here as the regular imperfect of ‘ad,’ I ate. 248 SATAPATHA-BRAHMANA. mahisha) doubtless is Agni, for he, being born here great (mahat), animated everything ;—‘May it accrue to me in the cows, in the bodies, —the body is the self: thus, ‘May it accrue to me both in the cows and in (my own) self ;’—‘ I leave behind decline, weakness, sickness!’ therewith he spreads the sand (by stroking): he thereby consigns to that (northern) region whatever decline, weakness, and sickness there is; whence hungry people (live) in that region. Having brought that (clod), he puts it on the body (of the altar) on the middle of the junction of the (left) wing (and the body): he thereby puts into him (Agni) what vital sap flowed away in the northerly direction ; and also the northern region itself he bestows upon him. 24. These same (clods) are the regions ; he places them on all sides: he thus places the regions on all sides ; whence the regions are on every side. [He places the clods so] as to face each other from every side: he thereby places the regions to face each other from every side, and hence the regions face each other from every side. He places them separately, ‘settles!’ them separately, and separately pronounces the Sidadohas upon them; for separate from each other are the regions. Standing he places them, for the regions, as it were, stand ; and stronger, indeed, one is whilst standing. 25. These same (clods) are bricks having special prayers (yagushmatt?): on the body (of the altar) he places them, not on the wings and tail; for bricks having special prayers are placed on the body, not. on the wings or tail.
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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