Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
116. And, again, why he places a mortar and pestle thereon. From Pragdpati, when relaxed, the breath wanted to go out from within. He kept it back by means of food: hence the breath is kept back by food, for he who eats food, breathes. 17. The breath being kept back, the food wanted to go out of him. He kept it back by means of the breath : hence food is kept back by the breath, for he who breathes, eats food. 18. Those two being kept back, strength wanted to go out of him. He kept it back by those two: hence strength is kept back by those two ; for he who eats food, breathes ; and to him it gives strength. 19. Strength being kept back, those two wanted 1 I do not see what else could here be referred to than the heaven and the earth (cf. VII, 4, 2, 22), though in that case one might rather expect ‘imau (lokau)’ instead of ‘ime.’ Possibly, however, the earth and atmosphere may be intended. vil KANDA, 5 ADHYAYA, I BRAHMANA, 22. 395 to go out of him. He kept them back by means of strength : hence those two are kept back by strength ; for he to whom one gives strength, breathes and eats food. 20. Those (energies) thus were kept back by one another. Having kept them back by one another, he (PragApati) caused them to enter his own self; and that food having entered, all the gods entered along with it ; for everything here. lives on food. 21. It is thereto that this verse applies —‘ Then, indeed, he became that breath, —for that breath he then indeed became ;— having become the great PragApati,—for great he indeed then became, when those gods entered him ;—‘ having obtained the benefits, the beneficial,—the benefits doubtless are the vital airs (breaths), and the beneficial are the food : thus, having obtained all that ; —‘when he breathed the breaths in the stronghold ;’—the stronghold doubtless is the self (body), and inasmuch as he breathed the breaths, the gods are the breaths ; and inasmuch as PragApati breathed, the breath also is Pragdpati; and verily he who is that breath, he is that Gayatrt ;—and as to that food, that is Vishwu, the deity; and as to that strength, that is the Udumbara (tree). 22. He said, ‘Verily this one has lifted me from out of all evil;’ and because he said ‘he has lifted me out (udabharshtt),’ hence (the name) ‘ udumbhara ; ’—‘ udumbhara’ doubtless being what is mystically called Udumbara, for the gods love the mystic. ‘ Wide space (uru) shall it make (karat) for me!’ he said, hence ‘ urukara ;’ ‘urukara’ doubtless being what is mystically called ‘uldkhala’ (the mortar) ; for the gods love the mystic. Now that mortar is 396 SATAPATHA-BRAHMANA, the birth-place of all breaths ; and the birth-place of the breaths being the head— 23. It (the mortar) is of the measure of a span, for the head is, as it were, of the measure of a span ;— four-cornered, for the head is, as it were, fourcornered ;—contracted in the middle, for the head is, as it were, contracted in the middle.
2It (the mortar) is of the measure of a span, for the head is, as it were, of the measure of a span ;— four-cornered, for the head is, as it were, fourcornered ;—contracted in the middle, for the head is, as it were, contracted in the middle. 24. Now when the gods restored him (Pragdpati- Agni), they put all that inside him—breath, food, strength ; and in like manner this (Sacrificer) now puts that into him. At the distance of the two retahsiz (he places it),—the retahsié being the ribs, and the ribs the middle, it is thus in the middle of (or, inside) him that he puts all that. 25. [He sets them down’, with Vag. S. XIII, 33; Rik S. I, 22, 19] ‘See ye the deeds of Vishzu’— deed doubtless means power: thus, see ye the powers of Vishzu;—‘whereby he beheld the sacred ordinances, —ordinance means food: thus, whereby he did behold the food ;—‘Indra’s allied friend, for he is indeed Indra’s allied friend. With a (verse) relating to two deities he sets them down, for the mortar and pestle are two. Once he ‘settles’ them: he thereby makes them one and the same ; for one and the same is that food. Having ‘settled’ it, he pronounces the Sidadohas on it: the significance of this has been explained. 26. He then places the fire-pan thereon,—the firepan is a womb: a womb (birth-place) he thus gives to him (Agni). He places it on the mortar,—the mortar is the air, and everything that is above this ' The mortar, according to the commentaries to K4ty., is partly dug into the ground, with the open part upwards; the pestle being then placed to the right (south) of it. VII KANDA, 5 ADHYAYA, I BRAHMANA, 28. 397 earth is air; and the air is the middle: he thus places the womb in the middle; whence the womb of all beings, even of trees ', is in the middle. 27. And, again, why he places the fire-pan thereon ;—that same Pragdpati who became disjointed doubtless is this same fire-pan, for the fire-pan is these worlds, and Pragdpati is these worlds. He places it on the mortar: he thereby establishes him (Pragapati) in all that—breath, food, strength ; and thus he places him so as not to be separated from all that. 28. Thereupon, having pounded the remainder (of the clay), and having put the fire-pan in its place, he throws (the pounded clay) in front of the fire-pan ; for this is the place of that (remainder *), and thus that (remainder) is not separated therefrom °. ' Viz., according to Sayama, because they spring from the germ in the centre of the fruit.
3' Viz., according to Sayama, because they spring from the germ in the centre of the fruit. * ?Or, of it (the fire-pan). There is some uncertainty regarding this item of the ceremonial, K4&ty4yana’s rule (XVII, 5, 4)— ‘Having placed the Ukh& (pan) on the mortar, pounded the remainder of clay, and thrown it down in front, with the text “Dhruva asi,” (of) the Ukh&’—is evidently intentionally vague. Mahidhara (on V4g. S. XIII, 34) gives the following interpretation of it,—‘ Having first silently placed the Ukh& on the mortar, then pounded the remaining clay, and thrown it down on the ground in front of the Ukha, let him place the Ukh4 thereon with two formulas. According to this, the Ukh4 would only temporarily be placed on the mortar, its proper and permanent place (loka) being on the powdered clay in front (to the east) of the mortar. The text of the Brahmaza, as it stands, however, cannot possibly be construed so as to accord with Mahfdhara’s interpretation. This would require some such reading as,—athopasayAm pish/va, purastad ukhay4 upanivapya lokabhagam ukhiém karoti. See, however, paragraph 38 below, which evidently applies to the permanent position of the pan. * For the genitive ‘asya’ (viz. lokasya) with ‘ antarita ’—instead 398 SATAPATHA-BRAHMANA, 29. Here now they say, ‘How does that (remainder) of his come to be put on as cooked, as baked ?’—In that it is prepared with a sacrificial formula; and, moreover, whatever comes in contact with Agni Vaisva4nara even thereby comes to be put on as something cooked, as baked. 30. [He sets the fire-pan down, with Vag. S. XIII, 34-35] ‘Steady thou art, supporting,’ the meaning of this has been explained';—‘ from here he was at first born, from these wombs, the knower of beings;’ for from these wombs the knower of beings (Agni) was indeed born at first ;— ‘by the Gayatri, the Trish¢ubh, and the Anush¢fubh, may he, the knowing, bear the offering to the gods!’—by means of these metres he, the knowing, indeed bears the offering to the gods. 31. ‘For sap, for wealth, do thou rest, for might in glory, for strength, for offspring!’ that is, for all that do thou rest !—‘all-ruling thou art, self-ruling thou art!’ for both all-ruling and self-ruling he (Agni) indeed is;—‘may the two S4rasvata wells cheer thee!’ Sarasvat (m.) is the Mind, and Sarasvatt (f.) Speech,—these two are the Sdrasvata wells: thus, may these two cheer thee! With two (formulas) he sets it down: the significance of this has been explained; and, moreover, twofold is that form, (consisting as it does of) clay and water. Having ‘settled’ it, he pronounces the Sfidadohas on it: the significance of this has been explained. 32. He then offers upon it;—now seed was poured into it before, (in the shape of) sand?; that he now of the more usual ablative—see VI, 2, 2, 38, ‘prazasya tad antariyAt.’ 1 VII, 4, 2, 5. 9 See VII, 1, 1, 41. VII KANDA, 5 ADHYAYA, I BRAHMANA, 35. 399
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.
116. And, again, why he places a mortar and pestle thereon. From Pragdpati, when relaxed, the breath wanted to go out from within. He kept it back by means of food: hence the breath is kept back by food, for he who eats food, breathes. 17. The breath being kept back, the food wanted to go out of him. He kept it back by means of the breath : hence food is kept back by the breath, for he who breathes, eats food. 18. Those two being kept back, strength wanted to go out of him. He kept it back by those two: hence strength is kept back by those two ; for he who eats food, breathes ; and to him it gives strength. 19. Strength being kept back, those two wanted 1 I do not see what else could here be referred to than the heaven and the earth (cf. VII, 4, 2, 22), though in that case one might rather expect ‘imau (lokau)’ instead of ‘ime.’ Possibly, however, the earth and atmosphere may be intended. vil KANDA, 5 ADHYAYA, I BRAHMANA, 22. 395 to go out of him. He kept them back by means of strength : hence those two are kept back by strength ; for he to whom one gives strength, breathes and eats food. 20. Those (energies) thus were kept back by one another. Having kept them back by one another, he (PragApati) caused them to enter his own self; and that food having entered, all the gods entered along with it ; for everything here. lives on food. 21. It is thereto that this verse applies —‘ Then, indeed, he became that breath, —for that breath he then indeed became ;— having become the great PragApati,—for great he indeed then became, when those gods entered him ;—‘ having obtained the benefits, the beneficial,—the benefits doubtless are the vital airs (breaths), and the beneficial are the food : thus, having obtained all that ; —‘when he breathed the breaths in the stronghold ;’—the stronghold doubtless is the self (body), and inasmuch as he breathed the breaths, the gods are the breaths ; and inasmuch as PragApati breathed, the breath also is Pragdpati; and verily he who is that breath, he is that Gayatrt ;—and as to that food, that is Vishwu, the deity; and as to that strength, that is the Udumbara (tree). 22. He said, ‘Verily this one has lifted me from out of all evil;’ and because he said ‘he has lifted me out (udabharshtt),’ hence (the name) ‘ udumbhara ; ’—‘ udumbhara’ doubtless being what is mystically called Udumbara, for the gods love the mystic. ‘ Wide space (uru) shall it make (karat) for me!’ he said, hence ‘ urukara ;’ ‘urukara’ doubtless being what is mystically called ‘uldkhala’ (the mortar) ; for the gods love the mystic. Now that mortar is 396 SATAPATHA-BRAHMANA, the birth-place of all breaths ; and the birth-place of the breaths being the head— 23. It (the mortar) is of the measure of a span, for the head is, as it were, of the measure of a span ;— four-cornered, for the head is, as it were, fourcornered ;—contracted in the middle, for the head is, as it were, contracted in the middle.
2It (the mortar) is of the measure of a span, for the head is, as it were, of the measure of a span ;— four-cornered, for the head is, as it were, fourcornered ;—contracted in the middle, for the head is, as it were, contracted in the middle. 24. Now when the gods restored him (Pragdpati- Agni), they put all that inside him—breath, food, strength ; and in like manner this (Sacrificer) now puts that into him. At the distance of the two retahsiz (he places it),—the retahsié being the ribs, and the ribs the middle, it is thus in the middle of (or, inside) him that he puts all that. 25. [He sets them down’, with Vag. S. XIII, 33; Rik S. I, 22, 19] ‘See ye the deeds of Vishzu’— deed doubtless means power: thus, see ye the powers of Vishzu;—‘whereby he beheld the sacred ordinances, —ordinance means food: thus, whereby he did behold the food ;—‘Indra’s allied friend, for he is indeed Indra’s allied friend. With a (verse) relating to two deities he sets them down, for the mortar and pestle are two. Once he ‘settles’ them: he thereby makes them one and the same ; for one and the same is that food. Having ‘settled’ it, he pronounces the Sidadohas on it: the significance of this has been explained. 26. He then places the fire-pan thereon,—the firepan is a womb: a womb (birth-place) he thus gives to him (Agni). He places it on the mortar,—the mortar is the air, and everything that is above this ' The mortar, according to the commentaries to K4ty., is partly dug into the ground, with the open part upwards; the pestle being then placed to the right (south) of it. VII KANDA, 5 ADHYAYA, I BRAHMANA, 28. 397 earth is air; and the air is the middle: he thus places the womb in the middle; whence the womb of all beings, even of trees ', is in the middle. 27. And, again, why he places the fire-pan thereon ;—that same Pragdpati who became disjointed doubtless is this same fire-pan, for the fire-pan is these worlds, and Pragdpati is these worlds. He places it on the mortar: he thereby establishes him (Pragapati) in all that—breath, food, strength ; and thus he places him so as not to be separated from all that. 28. Thereupon, having pounded the remainder (of the clay), and having put the fire-pan in its place, he throws (the pounded clay) in front of the fire-pan ; for this is the place of that (remainder *), and thus that (remainder) is not separated therefrom °. ' Viz., according to Sayama, because they spring from the germ in the centre of the fruit.
3' Viz., according to Sayama, because they spring from the germ in the centre of the fruit. * ?Or, of it (the fire-pan). There is some uncertainty regarding this item of the ceremonial, K4&ty4yana’s rule (XVII, 5, 4)— ‘Having placed the Ukh& (pan) on the mortar, pounded the remainder of clay, and thrown it down in front, with the text “Dhruva asi,” (of) the Ukh&’—is evidently intentionally vague. Mahidhara (on V4g. S. XIII, 34) gives the following interpretation of it,—‘ Having first silently placed the Ukh& on the mortar, then pounded the remaining clay, and thrown it down on the ground in front of the Ukha, let him place the Ukh4 thereon with two formulas. According to this, the Ukh4 would only temporarily be placed on the mortar, its proper and permanent place (loka) being on the powdered clay in front (to the east) of the mortar. The text of the Brahmaza, as it stands, however, cannot possibly be construed so as to accord with Mahfdhara’s interpretation. This would require some such reading as,—athopasayAm pish/va, purastad ukhay4 upanivapya lokabhagam ukhiém karoti. See, however, paragraph 38 below, which evidently applies to the permanent position of the pan. * For the genitive ‘asya’ (viz. lokasya) with ‘ antarita ’—instead 398 SATAPATHA-BRAHMANA, 29. Here now they say, ‘How does that (remainder) of his come to be put on as cooked, as baked ?’—In that it is prepared with a sacrificial formula; and, moreover, whatever comes in contact with Agni Vaisva4nara even thereby comes to be put on as something cooked, as baked. 30. [He sets the fire-pan down, with Vag. S. XIII, 34-35] ‘Steady thou art, supporting,’ the meaning of this has been explained';—‘ from here he was at first born, from these wombs, the knower of beings;’ for from these wombs the knower of beings (Agni) was indeed born at first ;— ‘by the Gayatri, the Trish¢ubh, and the Anush¢fubh, may he, the knowing, bear the offering to the gods!’—by means of these metres he, the knowing, indeed bears the offering to the gods. 31. ‘For sap, for wealth, do thou rest, for might in glory, for strength, for offspring!’ that is, for all that do thou rest !—‘all-ruling thou art, self-ruling thou art!’ for both all-ruling and self-ruling he (Agni) indeed is;—‘may the two S4rasvata wells cheer thee!’ Sarasvat (m.) is the Mind, and Sarasvatt (f.) Speech,—these two are the Sdrasvata wells: thus, may these two cheer thee! With two (formulas) he sets it down: the significance of this has been explained; and, moreover, twofold is that form, (consisting as it does of) clay and water. Having ‘settled’ it, he pronounces the Sfidadohas on it: the significance of this has been explained. 32. He then offers upon it;—now seed was poured into it before, (in the shape of) sand?; that he now of the more usual ablative—see VI, 2, 2, 38, ‘prazasya tad antariyAt.’ 1 VII, 4, 2, 5. 9 See VII, 1, 1, 41. VII KANDA, 5 ADHYAYA, I BRAHMANA, 35. 399
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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