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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1That (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. 13. When the gods restored him, they put that life-sap, the breath, inside him ; and in like manner does this (Sacrificer) now put it into him. He lays it down immediately on the naturally-perforated (brick) ; the naturally-perforated one being this earth, he thus places the plants immediately on this earth. Upon (the brick he lays it): upon this earth he thus places the plants. It should be with root and top, for completeness’ sake. Let him lay it on in such manner that while lying on the naturallyperforated (brick) it touches the ground (with its 1 See VI, 2, 3, 2. vil KANDA, 4 ADHYAYA, 2 BRAHMANA, 16. 381 tops)!, for on this earth those (plants) spring up, and along her they grow. 14. He lays it on, with (Vag. S. XIII, 20-21), ‘Growing up joint by joint, knot by knot;’ for joint by joint, and knot by knot that (grass) does grow up;—‘so do thou prolong us, O Darva (plant), by a thousand, and a hundred (descendants)!’ as the text, so its meaning. 15. ‘Thou that spreadest by a hundred, and branchest out by a thousand (shoots);’ for by a hundred (shoots) it spreads, and by a thousand it branches out ;—‘ to thee, O divine brick, we will do homage by offering ;’ as the text, so the meaning. With two (verses) he puts it on: the meaning of this has been explained. Having ‘settled’ it, he pronounces the Sddadohas upon it: the meaning of this has been explained. 16. He then puts down a Dviyagus? (brick). Indra and Agni desired, ‘ May we go to the heavenly world!’ They saw that dviyagus brick, even this earth, and laid it down ; and having laid it down, they went to the heavenly world from that foundation. In like manner when this Sacrificer lays down a dviyagus (brick), (he does so) thinking, ‘I want to go to the heavenly world by the same means (ripa), by performing the same rite by which Indra and Agni went to the heavenly world!’ And as to its being called ‘ dviyagus,’ it is because two deities saw it. And as to why he lays down a dviyagus one: the dviyagus doubtless is the Sacrificer. 1 The root is to lie on the brick from which (as representing the earth) it is supposed to have sprung; the tops then spreading along the ground. * This brick is placed close beside the svayamAtrinn4 (naturallyperforated one) in front (east) of it, on the ‘anfika’ or spine. 382 SATAPATHA-BRAHMANA. 17. Here now they say, ‘If (the dviyagus) is that same Sacrificer who is that gold man, which then is that (real) form of his?’ Well, that (gold man) is his divine body, and this (brick) is his human one. As to that gold man, that is his immortal form, his divine form; gold being immortal. And as to this (brick) being made of clay, it is because this is his human form.
2As to that gold man, that is his immortal form, his divine form; gold being immortal. And as to this (brick) being made of clay, it is because this is his human form. 18. Now were he only to lay down that (golden man), and not to let this dviyagus (brick) remain}, the Sacrificer surely would quickly pass away from this world; but now that he allows this (brick) to remain, he thereby leaves to him this human form of his; and so he attains with this body the full (measure of) life. 19. And were he not to put it on after (the gold man), he assuredly would not afterwards find out that divine body ?; but now that he puts it on thereafter, he does so afterwards find out that divine body. He lays it down close to the ddrv4-brick : the dirva-brick being cattle, he thus establishes the Sacrificer in (the possession of) cattle. 20. Here now they say, ‘How do those two bodies of his come to be connected together by the breath, and not severed?’ Well, the naturallyperforated (brick) is the breath, and the dfirv4-brick is the breath, and the dviyagus (-brick) is the Sacri- 1 The verb ‘apa-sish’ is taken similarly by S&yana (avaseshayet) ; whilst the St. Petersburg dictionary assigns to it the meaning ‘to omit, leave out’ (weglassen), which can hardly be correct (? misprint for tibriglassen). It might, however, possibly be taken in the sense of ‘vi-sish, to specify, to single out. * That is to say,—he would not, after quitting his mortal body, know or find out that divine body with which he wishes to invest himself. vil KANDA, 4 ADHYAYA, 2 BRAHMANA, 23. 383 ficer : and inasmuch as he lays down the darvaé-brick close to the naturally-perforated one, he thereby connects and joins breath with breath ; and inasmuch as he lays down the dviyagus one close to the darva-brick—the ddrv4-brick being the breath, and the dviyagus the Sacrificer—those two bodies of his (the human one and the divine one) thus become connected together by the breath, and not severed. 21. [He lays down the dviyagus brick, with Vag. S. XIII, 22, 23]‘O Agni, what lights of thine in the sun overspread the sky by their beams, with all those help us to light and to people! —O ye gods, what lights of yours are in the sun, and what lights are in kine and horses, O Indra and Agni, with all those bestow light upon us, O Brzhaspati!’ for ‘light’ he prays each time: light being immortality, it is immortality he thus bestows on him (Agni, and the Sacrificer). With two (verses) he lays it down: the significance of this has been explained. And, moreover, it is because that material form (of the brick) is a twofold one, (consisting as it does of) clay and water. Having ‘settled’ it, he pronounces the Sidadohas upon it: the significance of this has been explained.
3And, moreover, it is because that material form (of the brick) is a twofold one, (consisting as it does of) clay and water. Having ‘settled’ it, he pronounces the Sidadohas upon it: the significance of this has been explained. 22. He then lays down two Retadsié (seed-shedding bricks) ;—the seed-shedders doubtless are these two worlds, for these two worlds do shed seed ;— this (terrestrial world) sheds seed upwards from here (in the form of) smoke; it becomes rain in yonder world, and that rain yonder world (sheds) from above: hence (creatures) are born within these two worlds, and therefore these two worlds are seed-shedders. 23. [He lays them down, with V4g, S. XIII, 24] 384 SATAPATHA-BRAHMANA. ‘ The wide-ruling one contained the light ;’ the wide-ruling one! doubtless is this (terrestrial) world: it contains this fire, the light—‘The self-ruling one contained the light,’ the self-ruling? one doubtless is yonder world: it contains yonder sun, the light. And the wide-ruling one and the self-ruling one being these two worlds, he lays them down separately, for separate are these two worlds. He ‘settles’ them once: he thereby makes them one and the same (or, joined together), whence the ends of these two worlds meet. 24. And, again, why he lays down two seedshedders ; the seed-shedders are the testicles, for only he who has testicles sheds seed. ‘The wideruling one contained the light ;—the self-ruling one contained the light,’ he says; for the wide-ruling and the self-ruling ones are the testicles: they contain that light, the seed, Pragdpati. He lays them down separately, for separate are these testicles. He ‘settles’ them once: he thereby makes them one and the same, whence they have a common connectingpart. He lays them down close to the dviyagus (brick) ?: the dviyagus being the Sacrificer, he thus puts the testicles together with the Sacrificer. 25. He then lays down a Visvagyotis (all-light brick) * ;—the first ‘all-light’ (brick) is Agni, for Agni ’ Or, the wide-shining . . . the self-shining one. * The two Retafsif bricks are laid down immediately in front (east) of the Dviyagus one, one on each side of the ‘spine,’ which thus coincides with their line of separation. ® See VI, 5, 3, 3- ‘ As in the case of the Svayamftr:mmfs (naturally-perforated bricks, see pp. 155, note 8; 187, note 2), so there are three Visvagyotis or ‘all-light’ bricks, placed in the first, third, and fifth layers VII KANDA, 4 ADHYAYA, 2 BRAHMANA, 28, 385 is all the light in this (terrestrial) world: it is Agni he thus lays down. He lays it down close to the seed-shedding ones,—the seed-shedding ones being these two worlds, he thus places Agni together with these two worlds, He lays it down between (the two Retafsié?), for Agni (the fire) is within these two worlds,
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.
1That (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. 13. When the gods restored him, they put that life-sap, the breath, inside him ; and in like manner does this (Sacrificer) now put it into him. He lays it down immediately on the naturally-perforated (brick) ; the naturally-perforated one being this earth, he thus places the plants immediately on this earth. Upon (the brick he lays it): upon this earth he thus places the plants. It should be with root and top, for completeness’ sake. Let him lay it on in such manner that while lying on the naturallyperforated (brick) it touches the ground (with its 1 See VI, 2, 3, 2. vil KANDA, 4 ADHYAYA, 2 BRAHMANA, 16. 381 tops)!, for on this earth those (plants) spring up, and along her they grow. 14. He lays it on, with (Vag. S. XIII, 20-21), ‘Growing up joint by joint, knot by knot;’ for joint by joint, and knot by knot that (grass) does grow up;—‘so do thou prolong us, O Darva (plant), by a thousand, and a hundred (descendants)!’ as the text, so its meaning. 15. ‘Thou that spreadest by a hundred, and branchest out by a thousand (shoots);’ for by a hundred (shoots) it spreads, and by a thousand it branches out ;—‘ to thee, O divine brick, we will do homage by offering ;’ as the text, so the meaning. With two (verses) he puts it on: the meaning of this has been explained. Having ‘settled’ it, he pronounces the Sddadohas upon it: the meaning of this has been explained. 16. He then puts down a Dviyagus? (brick). Indra and Agni desired, ‘ May we go to the heavenly world!’ They saw that dviyagus brick, even this earth, and laid it down ; and having laid it down, they went to the heavenly world from that foundation. In like manner when this Sacrificer lays down a dviyagus (brick), (he does so) thinking, ‘I want to go to the heavenly world by the same means (ripa), by performing the same rite by which Indra and Agni went to the heavenly world!’ And as to its being called ‘ dviyagus,’ it is because two deities saw it. And as to why he lays down a dviyagus one: the dviyagus doubtless is the Sacrificer. 1 The root is to lie on the brick from which (as representing the earth) it is supposed to have sprung; the tops then spreading along the ground. * This brick is placed close beside the svayamAtrinn4 (naturallyperforated one) in front (east) of it, on the ‘anfika’ or spine. 382 SATAPATHA-BRAHMANA. 17. Here now they say, ‘If (the dviyagus) is that same Sacrificer who is that gold man, which then is that (real) form of his?’ Well, that (gold man) is his divine body, and this (brick) is his human one. As to that gold man, that is his immortal form, his divine form; gold being immortal. And as to this (brick) being made of clay, it is because this is his human form.
2As to that gold man, that is his immortal form, his divine form; gold being immortal. And as to this (brick) being made of clay, it is because this is his human form. 18. Now were he only to lay down that (golden man), and not to let this dviyagus (brick) remain}, the Sacrificer surely would quickly pass away from this world; but now that he allows this (brick) to remain, he thereby leaves to him this human form of his; and so he attains with this body the full (measure of) life. 19. And were he not to put it on after (the gold man), he assuredly would not afterwards find out that divine body ?; but now that he puts it on thereafter, he does so afterwards find out that divine body. He lays it down close to the ddrv4-brick : the dirva-brick being cattle, he thus establishes the Sacrificer in (the possession of) cattle. 20. Here now they say, ‘How do those two bodies of his come to be connected together by the breath, and not severed?’ Well, the naturallyperforated (brick) is the breath, and the dfirv4-brick is the breath, and the dviyagus (-brick) is the Sacri- 1 The verb ‘apa-sish’ is taken similarly by S&yana (avaseshayet) ; whilst the St. Petersburg dictionary assigns to it the meaning ‘to omit, leave out’ (weglassen), which can hardly be correct (? misprint for tibriglassen). It might, however, possibly be taken in the sense of ‘vi-sish, to specify, to single out. * That is to say,—he would not, after quitting his mortal body, know or find out that divine body with which he wishes to invest himself. vil KANDA, 4 ADHYAYA, 2 BRAHMANA, 23. 383 ficer : and inasmuch as he lays down the darvaé-brick close to the naturally-perforated one, he thereby connects and joins breath with breath ; and inasmuch as he lays down the dviyagus one close to the darva-brick—the ddrv4-brick being the breath, and the dviyagus the Sacrificer—those two bodies of his (the human one and the divine one) thus become connected together by the breath, and not severed. 21. [He lays down the dviyagus brick, with Vag. S. XIII, 22, 23]‘O Agni, what lights of thine in the sun overspread the sky by their beams, with all those help us to light and to people! —O ye gods, what lights of yours are in the sun, and what lights are in kine and horses, O Indra and Agni, with all those bestow light upon us, O Brzhaspati!’ for ‘light’ he prays each time: light being immortality, it is immortality he thus bestows on him (Agni, and the Sacrificer). With two (verses) he lays it down: the significance of this has been explained. And, moreover, it is because that material form (of the brick) is a twofold one, (consisting as it does of) clay and water. Having ‘settled’ it, he pronounces the Sidadohas upon it: the significance of this has been explained.
3And, moreover, it is because that material form (of the brick) is a twofold one, (consisting as it does of) clay and water. Having ‘settled’ it, he pronounces the Sidadohas upon it: the significance of this has been explained. 22. He then lays down two Retadsié (seed-shedding bricks) ;—the seed-shedders doubtless are these two worlds, for these two worlds do shed seed ;— this (terrestrial world) sheds seed upwards from here (in the form of) smoke; it becomes rain in yonder world, and that rain yonder world (sheds) from above: hence (creatures) are born within these two worlds, and therefore these two worlds are seed-shedders. 23. [He lays them down, with V4g, S. XIII, 24] 384 SATAPATHA-BRAHMANA. ‘ The wide-ruling one contained the light ;’ the wide-ruling one! doubtless is this (terrestrial) world: it contains this fire, the light—‘The self-ruling one contained the light,’ the self-ruling? one doubtless is yonder world: it contains yonder sun, the light. And the wide-ruling one and the self-ruling one being these two worlds, he lays them down separately, for separate are these two worlds. He ‘settles’ them once: he thereby makes them one and the same (or, joined together), whence the ends of these two worlds meet. 24. And, again, why he lays down two seedshedders ; the seed-shedders are the testicles, for only he who has testicles sheds seed. ‘The wideruling one contained the light ;—the self-ruling one contained the light,’ he says; for the wide-ruling and the self-ruling ones are the testicles: they contain that light, the seed, Pragdpati. He lays them down separately, for separate are these testicles. He ‘settles’ them once: he thereby makes them one and the same, whence they have a common connectingpart. He lays them down close to the dviyagus (brick) ?: the dviyagus being the Sacrificer, he thus puts the testicles together with the Sacrificer. 25. He then lays down a Visvagyotis (all-light brick) * ;—the first ‘all-light’ (brick) is Agni, for Agni ’ Or, the wide-shining . . . the self-shining one. * The two Retafsif bricks are laid down immediately in front (east) of the Dviyagus one, one on each side of the ‘spine,’ which thus coincides with their line of separation. ® See VI, 5, 3, 3- ‘ As in the case of the Svayamftr:mmfs (naturally-perforated bricks, see pp. 155, note 8; 187, note 2), so there are three Visvagyotis or ‘all-light’ bricks, placed in the first, third, and fifth layers VII KANDA, 4 ADHYAYA, 2 BRAHMANA, 28, 385 is all the light in this (terrestrial) world: it is Agni he thus lays down. He lays it down close to the seed-shedding ones,—the seed-shedding ones being these two worlds, he thus places Agni together with these two worlds, He lays it down between (the two Retafsié?), for Agni (the fire) is within these two worlds,
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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