Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Separately he lays them down, separately he ‘settles’ them, and separately he pronounces the Sddadohas verse on them ; for Separate are these two arms. 45. As to this they say, ‘Let him make no arms to this (gold) man?, lest he should cause him to be redundant ; for these two spoons are (in lieu of) his arms. Let him nevertheless make (him with arms), for those two spoons are (merely) after the manner of the two arms. Moreover, those two (arms of Agni) are wings; and whatever forms, whatever stomas, whatever przsh¢has, whatever metres he will be applying to that fire-altar, that will be the perfection, that will be the growth of those two: let him therefore make arms to that (gold) man. on the other hand, explains—‘ Let the Adhvaryu lay down the two spoons close to the breast of the laid-down gold man. Having beheld (i.e. recognised)—or, whilst beholding (?)—that man, whereever the laid-down pair of spoons reaches his breast there, having made a mark, let him lay down the two spoons: that part of the breast doubtless is the place of those two (spoons, or gods?) extolled as the arms.’ Perhaps the text of this comment is somewhat corrupt. The ceremony is apparently intended to symbolise the identification of the Sacrificer with the sacrificial man, or the sacrifice itself. The Sacrificer lies down so as to rest on his forearms; the spoons being afterwards laid down on the marks left by the fore-arms (and naturally running in an easterly direction).—For Professor Weber’s view, see p. 367, note 1. 1 That is to say, Let it be a gold statuette without arms, vil KANDA, 4 ADHYAYA, 2 BRAHMANA, 4. 377 SECOND BRAHMANA. 1. He putsa Svayam-4tvzzz4 (naturally-perforated brick) on (the gold man) ;—the (first) naturallyperforated one being this earth, he thus puts this earth thereon. He puts it on so as not to be separate from the man; for the naturally-perforated one means food, and the naturally-perforated one means this earth, and this earth is food, since it is on her that all food ripens : he thus places food close to him (the man, Agni). Upon (the man he puts it): he thus places the food upon him}. 2. And, again, why he puts on a naturallyperforated one ;—the naturally-perforated (brick) is the breath (or vital air), for the breath thus bores itself (svayam Atvzntte) through the body: it is breath he thus bestows on it. He puts it so as not to be separate from the man; for the naturally-perforated one is the breath, and the naturally-perforated one is this earth, and this earth is the breath, since this earth bears everything that breathes: he thus puts the breath so as not to be separate from him. Upon (the man he places the brick): he thus puts the breath upon him’. 3. And, again, why he puts thereon the naturallyperforated one. The deities, taking up the disjointed Pragapati, separated ; and, having obtained a restingplace in them, thus separated, he settled down.
2Upon (the man he places the brick): he thus puts the breath upon him’. 3. And, again, why he puts thereon the naturallyperforated one. The deities, taking up the disjointed Pragapati, separated ; and, having obtained a restingplace in them, thus separated, he settled down. 4. Now that Pragdpati who became disjointed is this very Agni (fire-altar) that is now being built up; and that resting-place (or, foundation) is this first ? Viz. inasmuch as the food is introduced into the body from above. It might also mean, he makes the food superior to the body, inasmuch as the body cannot exist without it. Similarly as regards the breath in the next paragraph. 378 SATAPATHA-BRAHMANA. naturally-perforated (brick) ;—thus when he now puts it on, he thereby puts upon this (altar-site) that (foundation!) which there was for his body: that is why he now puts it on. 5. He puts it on by means of Pragdpati, for Pragépati thereby took back to himself (that foundation) of his body. [V4g. S. XIII, 16] ‘Steady thou art,’ that is, ‘ Firm thou art, or established thou art ;’— ue ‘supporting, for that which supports is a founda- ~ tion ;—‘ laid down by Visvakarman;’ Visvakarman is Pragdpati, thus, ‘laid down by that one ;’— ‘May the ocean, may the bird not injure thee!’ the ocean doubtless is the gold plate, and the bird is the man: thus, ‘ May those two not injure thee !’— ‘Not shaking, steady thou the earth!’ as the text, so the meaning. 6. [V4g. S. XIII, 17] ‘May Pragapati settle thee ’—for Pragdpati saw this first layer?;—‘ on the back of the waters, on the way of the ocean,’ the back of the waters doubtless is this earth, and the way of the ocean is this earth ;—‘thee, the wide, the broad one!’ for this earth is both wide and broad ;—‘ broaden thou: thou art the broad one!’ that is, ‘ broaden thou, and thou art the broad (earth, pvzthivt).’ 7. (Vag. S. XIII, 18] ‘Thou art the earth (bhd),’ for this is the earth ;—‘ thou art the ground (bhdmi),’ for this is the ground ;—‘ Thou art Aditi, —Aditi is this earth, for this earth gives (dad) 1 The ‘pratishth4’ (basis) of the bird-shaped Agni includes the parts on which the bird stands or sits, viz. the feet, and the hindpart of the body. Sdyava, on the other hand, takes it to mean the ‘ pumlinga,’ which seems very improbable. * See VI, 2, 3, 1. vir KANDA, 4 ADHYAYA, 2 BRAHMANA,10. 379 everything here ;—‘ the all-containing,’ for on this earth everything is contained ;—‘ supporter of all the world,’ that is, supporter of the whole world ;— ‘sustain the earth, steady the earth, injure not the earth!’ that is, sustain thyself, steady thyself, injure not thyself!
3379 everything here ;—‘ the all-containing,’ for on this earth everything is contained ;—‘ supporter of all the world,’ that is, supporter of the whole world ;— ‘sustain the earth, steady the earth, injure not the earth!’ that is, sustain thyself, steady thyself, injure not thyself! 8. [V4g. S. XIII, 19] ‘ For all breathing, outbreathing, through-breathing, and up-breathing;’ for the naturally-perforated (brick) is the breath, and the breath serves for all that;—‘for a resting-place, for a moving-place;’ the naturally-perforated (bricks) are these worlds ', and these worlds are the resting-place, the moving-place ;— ‘May Agni guard thee ’—that is, may Agni protect thee!—‘with mighty well-being!’ that is, with great well-being ;—‘ with the safest roof, that is, with whatever roof (abode) is the safest. Having ‘settled’ it*, he pronounces the Sddadohas § on it: the meaning of this has been explained. He then sings a Sdman: the meaning of this (will be explained) further on. 9. Here now they say, ‘ How is it that that (gold) man is not held (weighed) down by the naturallyperforated (brick) *?’ Well, the naturally-perforated (brick) is food and breath ; and man is not held down either by food or by his breath. 10. He then lays the Darva4-brick ® thereon ;— the Darv4-brick being cattle; it is with cattle he 1 See p. 195, note 8. ( * That is, by adding the formula, ‘By that deity, Angiras-like, lie thou steady !’ * See p. 301, note 3. * That is to say, How will he (the Sacrificer) be able to rise upwards to heaven, when that brick is lying on him? 5 See p. 187, note 3. 380 SATAPATHA-BRAHMANA, thus endows it: these are the same cattle together with which Agni on that former occasion approached?; it is them he now puts thereon. He lays it down immediately on the naturally-perforated (brick) ; the naturally-perforated (brick) being this earth, he thus places the cattle immediately on this earth, Upon (the brick he places it): upon this earth he thereby places cattle. 11. And, again, why he lays down the Darvabrick. The hair of Prag4pati which were lying on the ground when he was disjointed became these herbs. The vital air then went out from within him, and, that having gone out, he fell down. 12. He said, ‘Verily, this (vital air) has undone me!’ and because he said, ‘it has undone (dhirv) me,’ hence (the name) ‘ dharv4 ;’ ‘dharvaé ’ doubtless being what is mystically called ‘dfrv4, for the gods love the mystic. That (dfrva grass) is the ruling power (Kshatra), for it is this vital sap, the breath ; and the other plants are the hair: in laying down that (darva plant) he lays down all (kinds of) plants.
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.
1Separately he lays them down, separately he ‘settles’ them, and separately he pronounces the Sddadohas verse on them ; for Separate are these two arms. 45. As to this they say, ‘Let him make no arms to this (gold) man?, lest he should cause him to be redundant ; for these two spoons are (in lieu of) his arms. Let him nevertheless make (him with arms), for those two spoons are (merely) after the manner of the two arms. Moreover, those two (arms of Agni) are wings; and whatever forms, whatever stomas, whatever przsh¢has, whatever metres he will be applying to that fire-altar, that will be the perfection, that will be the growth of those two: let him therefore make arms to that (gold) man. on the other hand, explains—‘ Let the Adhvaryu lay down the two spoons close to the breast of the laid-down gold man. Having beheld (i.e. recognised)—or, whilst beholding (?)—that man, whereever the laid-down pair of spoons reaches his breast there, having made a mark, let him lay down the two spoons: that part of the breast doubtless is the place of those two (spoons, or gods?) extolled as the arms.’ Perhaps the text of this comment is somewhat corrupt. The ceremony is apparently intended to symbolise the identification of the Sacrificer with the sacrificial man, or the sacrifice itself. The Sacrificer lies down so as to rest on his forearms; the spoons being afterwards laid down on the marks left by the fore-arms (and naturally running in an easterly direction).—For Professor Weber’s view, see p. 367, note 1. 1 That is to say, Let it be a gold statuette without arms, vil KANDA, 4 ADHYAYA, 2 BRAHMANA, 4. 377 SECOND BRAHMANA. 1. He putsa Svayam-4tvzzz4 (naturally-perforated brick) on (the gold man) ;—the (first) naturallyperforated one being this earth, he thus puts this earth thereon. He puts it on so as not to be separate from the man; for the naturally-perforated one means food, and the naturally-perforated one means this earth, and this earth is food, since it is on her that all food ripens : he thus places food close to him (the man, Agni). Upon (the man he puts it): he thus places the food upon him}. 2. And, again, why he puts on a naturallyperforated one ;—the naturally-perforated (brick) is the breath (or vital air), for the breath thus bores itself (svayam Atvzntte) through the body: it is breath he thus bestows on it. He puts it so as not to be separate from the man; for the naturally-perforated one is the breath, and the naturally-perforated one is this earth, and this earth is the breath, since this earth bears everything that breathes: he thus puts the breath so as not to be separate from him. Upon (the man he places the brick): he thus puts the breath upon him’. 3. And, again, why he puts thereon the naturallyperforated one. The deities, taking up the disjointed Pragapati, separated ; and, having obtained a restingplace in them, thus separated, he settled down.
2Upon (the man he places the brick): he thus puts the breath upon him’. 3. And, again, why he puts thereon the naturallyperforated one. The deities, taking up the disjointed Pragapati, separated ; and, having obtained a restingplace in them, thus separated, he settled down. 4. Now that Pragdpati who became disjointed is this very Agni (fire-altar) that is now being built up; and that resting-place (or, foundation) is this first ? Viz. inasmuch as the food is introduced into the body from above. It might also mean, he makes the food superior to the body, inasmuch as the body cannot exist without it. Similarly as regards the breath in the next paragraph. 378 SATAPATHA-BRAHMANA. naturally-perforated (brick) ;—thus when he now puts it on, he thereby puts upon this (altar-site) that (foundation!) which there was for his body: that is why he now puts it on. 5. He puts it on by means of Pragdpati, for Pragépati thereby took back to himself (that foundation) of his body. [V4g. S. XIII, 16] ‘Steady thou art,’ that is, ‘ Firm thou art, or established thou art ;’— ue ‘supporting, for that which supports is a founda- ~ tion ;—‘ laid down by Visvakarman;’ Visvakarman is Pragdpati, thus, ‘laid down by that one ;’— ‘May the ocean, may the bird not injure thee!’ the ocean doubtless is the gold plate, and the bird is the man: thus, ‘ May those two not injure thee !’— ‘Not shaking, steady thou the earth!’ as the text, so the meaning. 6. [V4g. S. XIII, 17] ‘May Pragapati settle thee ’—for Pragdpati saw this first layer?;—‘ on the back of the waters, on the way of the ocean,’ the back of the waters doubtless is this earth, and the way of the ocean is this earth ;—‘thee, the wide, the broad one!’ for this earth is both wide and broad ;—‘ broaden thou: thou art the broad one!’ that is, ‘ broaden thou, and thou art the broad (earth, pvzthivt).’ 7. (Vag. S. XIII, 18] ‘Thou art the earth (bhd),’ for this is the earth ;—‘ thou art the ground (bhdmi),’ for this is the ground ;—‘ Thou art Aditi, —Aditi is this earth, for this earth gives (dad) 1 The ‘pratishth4’ (basis) of the bird-shaped Agni includes the parts on which the bird stands or sits, viz. the feet, and the hindpart of the body. Sdyava, on the other hand, takes it to mean the ‘ pumlinga,’ which seems very improbable. * See VI, 2, 3, 1. vir KANDA, 4 ADHYAYA, 2 BRAHMANA,10. 379 everything here ;—‘ the all-containing,’ for on this earth everything is contained ;—‘ supporter of all the world,’ that is, supporter of the whole world ;— ‘sustain the earth, steady the earth, injure not the earth!’ that is, sustain thyself, steady thyself, injure not thyself!
3379 everything here ;—‘ the all-containing,’ for on this earth everything is contained ;—‘ supporter of all the world,’ that is, supporter of the whole world ;— ‘sustain the earth, steady the earth, injure not the earth!’ that is, sustain thyself, steady thyself, injure not thyself! 8. [V4g. S. XIII, 19] ‘ For all breathing, outbreathing, through-breathing, and up-breathing;’ for the naturally-perforated (brick) is the breath, and the breath serves for all that;—‘for a resting-place, for a moving-place;’ the naturally-perforated (bricks) are these worlds ', and these worlds are the resting-place, the moving-place ;— ‘May Agni guard thee ’—that is, may Agni protect thee!—‘with mighty well-being!’ that is, with great well-being ;—‘ with the safest roof, that is, with whatever roof (abode) is the safest. Having ‘settled’ it*, he pronounces the Sddadohas § on it: the meaning of this has been explained. He then sings a Sdman: the meaning of this (will be explained) further on. 9. Here now they say, ‘ How is it that that (gold) man is not held (weighed) down by the naturallyperforated (brick) *?’ Well, the naturally-perforated (brick) is food and breath ; and man is not held down either by food or by his breath. 10. He then lays the Darva4-brick ® thereon ;— the Darv4-brick being cattle; it is with cattle he 1 See p. 195, note 8. ( * That is, by adding the formula, ‘By that deity, Angiras-like, lie thou steady !’ * See p. 301, note 3. * That is to say, How will he (the Sacrificer) be able to rise upwards to heaven, when that brick is lying on him? 5 See p. 187, note 3. 380 SATAPATHA-BRAHMANA, thus endows it: these are the same cattle together with which Agni on that former occasion approached?; it is them he now puts thereon. He lays it down immediately on the naturally-perforated (brick) ; the naturally-perforated (brick) being this earth, he thus places the cattle immediately on this earth, Upon (the brick he places it): upon this earth he thereby places cattle. 11. And, again, why he lays down the Darvabrick. The hair of Prag4pati which were lying on the ground when he was disjointed became these herbs. The vital air then went out from within him, and, that having gone out, he fell down. 12. He said, ‘Verily, this (vital air) has undone me!’ and because he said, ‘it has undone (dhirv) me,’ hence (the name) ‘ dharv4 ;’ ‘dharvaé ’ doubtless being what is mystically called ‘dfrv4, for the gods love the mystic. That (dfrva grass) is the ruling power (Kshatra), for it is this vital sap, the breath ; and the other plants are the hair: in laying down that (darva plant) he lays down all (kinds of) plants.
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.
No commentary for this page.