Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
132. 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 fashions!, whence the seed injected into the womb is fashioned. He offers with the dipping-spoon, with ‘Hail!’ with two Gdyatrt verses relating to Agni: the significance of this has been explained. 33. (Vag. S. XIII, 36-37; Azk S. VI, 16, 43; VIII, 75,1] ‘O Agni, harness those good steeds of thine: they draw equal to thy mettle!—Like a chariot-fighter, harness thou the steeds, the best callers of the gods, O Agni! take thy seat as the old Hotvz!’ with two (verses) containing the (verb) ‘yug’ (to harness, fasten),—he thus settles that seed injected into the womb, whence the seed settled in the womb does not escape. 34. If (the fire in the pan) has been carried about for a year’, in that case he should now offer; for (the fire) which has been carried about for a year is everything, and that also whereon he offers is everything. But if it has not been carried about for a year, let him only stand by (worshipping) it; for (the fire) which has not been carried about for a year is not everything ; and that by which he stands (worshipping) is not everything. Let him nevertheless offer thereon. 35. Now that Agni is an animal, and even now he is (being) made up whole and complete: the naturally-perforated (brick) is his lower vital air, the * The verb ‘abhi-krz’ is here taken in the sense of ‘ vi-krz’ (he gives form to it); and in that sense I would now take it at II, 3, 1, 4, ‘he fashions (gives human shape to) that embryo,’ instead of ‘he benefits that embryo.’ The St. Petersburg dictionary proposes the meaning, ‘to do something with reference to (or, for the benefit of)” The proper German meaning would rather seem to be ‘bearbeiten.’ The preposition ‘abhi’ is probably used here with reference to the ‘abhi-guhoti.’ 2 See p. 269, note 3. 400 SATAPATHA-BRAHMANA. dviyagus the hip, the two retahsié the ribs, the visvagyotis the breast-bone, the two seasonal ones the back, the ash4@Z4 the neck, the tortoise the head, and the vital airs in the tortoise are those vital airs in the head. ° 36. Now that (Agni) he builds upwards from here (as flying) towards the east, and that Agni being yonder sun, he thereby places yonder sun upwards from here in the east; whence yonder sun is placed upwards from here in the east. 37. He then turns him towards the right ',—he thereby turns yonder sun towards the right, whence yonder sun moves round these worlds (from left) to right.
237. He then turns him towards the right ',—he thereby turns yonder sun towards the right, whence yonder sun moves round these worlds (from left) to right. 38. The fire-pan is the belly, the mortar the womb ;—the fire-pan is above, and the mortar below; for the belly is above, and the womb below. The pestle is the sisna; it is round-like, for the sisna is round-like. He places it to the right (south of the mortar), for the male lies on the right side of the female. And what food there is for the consecrated animal, that is the dfrv4-brick. The left (north) side of that (Agni or altar) is more raised—that Agni is an animal, and hence the left side of the belly of a well-filled beast is more raised (than the right side). : SeconD BrAHMANA. 1. He puts the heads of the victims in (the firepan),—the heads of the victims being animals (or cattle), it is animals he thus puts thereon. He puts them in the fire-pan ;—the pan being these worlds, and the heads of the victims being beasts, he thus 1 ? Viz, by filling up the vacant spaces of the altar from left to right, > VII KANDA, 5 ADHYAYA, 2 BRAHMANA, 5. 401 puts animals in these worlds; whence there are animals in these worlds. 2. And as to why (he puts the heads) in the firepan ;—the fire-pan being a womb, and the heads of the victims being animals, he thus establishes the animals in the womb: hence animals, though being eaten and cooked, do not diminish, for he establishes them in the womb. 3. And, again, why he puts the heads of the victims therein ;—what (animal) perfections (sri)? there were, they are these victims’ heads; and what rumps there were, they are those five layers (of the altar). Now those five layers are these worlds, and these worlds are this very fire-pan: thus, when he puts the heads of the victims in the fire-pan, he thereby unites those rumps with those heads. 4. He puts them in the fore-part, so as to look towards the back (west). For when, on that (former) occasion, Pragapati wanted to slaughter these animals, they, being about to be slaughtered, wanted to runaway. He seized them by (the organs of) the vital airs?; and having seized them by the vital airs, he took them into himself from the front (mouth) towards the back (inside). 5- Now the same thing which the gods did is done here. The animals do not, indeed, want to run away from him; but when he does this, it is because he wants to do what the gods did: having thus seized them by (the outlets of) the vital airs, he takes them into himself from the front towards the back. » See VI, 1, 1, 43 2, 1, 7. _* That is, by the head, according to Sayasa. . 41] pd 402 SATAPATHA-BRAHMANA.
3» See VI, 1, 1, 43 2, 1, 7. _* That is, by the head, according to Sayasa. . 41] pd 402 SATAPATHA-BRAHMANA. 6. And, again, why he puts the heads of the victims thereon. Pragdpati alone was here at first’. He desired, ‘May I create food, may I be reproduced!’ He fashioned animals from his vital airs, a man from his soul (mind), a horse from his eye, a cow from his breath, a sheep from his ear, and a goat from his voice; and inasmuch as he created them from the vital airs, people say that ‘Animals are vital airs.’ The soul is the first of the vital airs ; and inasmuch as he fashioned man from his soul, they say that ‘Man is the first, and strongest of animals.’ The soul is all the vital airs, for in the soul all the vital airs are established. And inasmuch as he fashioned man from his soul, they say that ‘ Man is all animals,’ for they all belong to man. 7. Having created that food, he took it into himself from the front towards the back; and hence whosoever prepares for himself food, takes it into himself from the front towards the back (inside). That (animal food being put) in the fire-pan, and the fire-pan being the belly, he thus puts the food into the belly. 8. He now (in the first place *) thrusts gold chips into each of them,—gold is vital air, and the vital airs go out of these animals when slaughtered : thus, when he thrusts gold chips into each of them, he puts the vital airs into them. g. Seven (chips) he thrusts into each,—seven vital airs there are in the head: these he thereby puts into it. And if there are five victims, let him thrust in: five times seven (chips); for those five victims he puts on (the fire-pan), and there are seven vital ? See J. Muir, Original Sanskrit Texts, V, p. 391. * That is, before putting the heads in the fire-pan. vil KANDA, 5 ADHYAYA, 2 BRAHMANA, 12. 403 airs in each victim: he thus puts the vital airs into all of them. 10. Now, even if there is only one victim1, some people thrust five times seven (into that one head), thinking, ‘Those five victims he puts down (symbolically), and there are seven vital airs in each victim: thus we put the vital airs into all of them.’ Let him not do so, for in this animal the form of all animals is contained?; and when he thrusts (seven chips) into this one, he thereby puts the vital airs into all of them. _ 11. The first (chip) he thrusts into the mouth, with (Vag. S. XIII, 38; Azk S. IV, 58, 6,5), ‘ Fitly flow the draughts of milk like rivers,—draughts of milk are food, and that indeed flows fitly into this mouth ;—‘ purified within by the heart, by the mind, —for the food is indeed purified by the heart and mind within him who is righteous ;—' the streams of ghee I behold,’ he thereby means the libations he is about to offer on that fire ;— ‘the golden reed (is) in the middle of Agni,’ he thereby means that gold man.
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.
132. 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 fashions!, whence the seed injected into the womb is fashioned. He offers with the dipping-spoon, with ‘Hail!’ with two Gdyatrt verses relating to Agni: the significance of this has been explained. 33. (Vag. S. XIII, 36-37; Azk S. VI, 16, 43; VIII, 75,1] ‘O Agni, harness those good steeds of thine: they draw equal to thy mettle!—Like a chariot-fighter, harness thou the steeds, the best callers of the gods, O Agni! take thy seat as the old Hotvz!’ with two (verses) containing the (verb) ‘yug’ (to harness, fasten),—he thus settles that seed injected into the womb, whence the seed settled in the womb does not escape. 34. If (the fire in the pan) has been carried about for a year’, in that case he should now offer; for (the fire) which has been carried about for a year is everything, and that also whereon he offers is everything. But if it has not been carried about for a year, let him only stand by (worshipping) it; for (the fire) which has not been carried about for a year is not everything ; and that by which he stands (worshipping) is not everything. Let him nevertheless offer thereon. 35. Now that Agni is an animal, and even now he is (being) made up whole and complete: the naturally-perforated (brick) is his lower vital air, the * The verb ‘abhi-krz’ is here taken in the sense of ‘ vi-krz’ (he gives form to it); and in that sense I would now take it at II, 3, 1, 4, ‘he fashions (gives human shape to) that embryo,’ instead of ‘he benefits that embryo.’ The St. Petersburg dictionary proposes the meaning, ‘to do something with reference to (or, for the benefit of)” The proper German meaning would rather seem to be ‘bearbeiten.’ The preposition ‘abhi’ is probably used here with reference to the ‘abhi-guhoti.’ 2 See p. 269, note 3. 400 SATAPATHA-BRAHMANA. dviyagus the hip, the two retahsié the ribs, the visvagyotis the breast-bone, the two seasonal ones the back, the ash4@Z4 the neck, the tortoise the head, and the vital airs in the tortoise are those vital airs in the head. ° 36. Now that (Agni) he builds upwards from here (as flying) towards the east, and that Agni being yonder sun, he thereby places yonder sun upwards from here in the east; whence yonder sun is placed upwards from here in the east. 37. He then turns him towards the right ',—he thereby turns yonder sun towards the right, whence yonder sun moves round these worlds (from left) to right.
237. He then turns him towards the right ',—he thereby turns yonder sun towards the right, whence yonder sun moves round these worlds (from left) to right. 38. The fire-pan is the belly, the mortar the womb ;—the fire-pan is above, and the mortar below; for the belly is above, and the womb below. The pestle is the sisna; it is round-like, for the sisna is round-like. He places it to the right (south of the mortar), for the male lies on the right side of the female. And what food there is for the consecrated animal, that is the dfrv4-brick. The left (north) side of that (Agni or altar) is more raised—that Agni is an animal, and hence the left side of the belly of a well-filled beast is more raised (than the right side). : SeconD BrAHMANA. 1. He puts the heads of the victims in (the firepan),—the heads of the victims being animals (or cattle), it is animals he thus puts thereon. He puts them in the fire-pan ;—the pan being these worlds, and the heads of the victims being beasts, he thus 1 ? Viz, by filling up the vacant spaces of the altar from left to right, > VII KANDA, 5 ADHYAYA, 2 BRAHMANA, 5. 401 puts animals in these worlds; whence there are animals in these worlds. 2. And as to why (he puts the heads) in the firepan ;—the fire-pan being a womb, and the heads of the victims being animals, he thus establishes the animals in the womb: hence animals, though being eaten and cooked, do not diminish, for he establishes them in the womb. 3. And, again, why he puts the heads of the victims therein ;—what (animal) perfections (sri)? there were, they are these victims’ heads; and what rumps there were, they are those five layers (of the altar). Now those five layers are these worlds, and these worlds are this very fire-pan: thus, when he puts the heads of the victims in the fire-pan, he thereby unites those rumps with those heads. 4. He puts them in the fore-part, so as to look towards the back (west). For when, on that (former) occasion, Pragapati wanted to slaughter these animals, they, being about to be slaughtered, wanted to runaway. He seized them by (the organs of) the vital airs?; and having seized them by the vital airs, he took them into himself from the front (mouth) towards the back (inside). 5- Now the same thing which the gods did is done here. The animals do not, indeed, want to run away from him; but when he does this, it is because he wants to do what the gods did: having thus seized them by (the outlets of) the vital airs, he takes them into himself from the front towards the back. » See VI, 1, 1, 43 2, 1, 7. _* That is, by the head, according to Sayasa. . 41] pd 402 SATAPATHA-BRAHMANA.
3» See VI, 1, 1, 43 2, 1, 7. _* That is, by the head, according to Sayasa. . 41] pd 402 SATAPATHA-BRAHMANA. 6. And, again, why he puts the heads of the victims thereon. Pragdpati alone was here at first’. He desired, ‘May I create food, may I be reproduced!’ He fashioned animals from his vital airs, a man from his soul (mind), a horse from his eye, a cow from his breath, a sheep from his ear, and a goat from his voice; and inasmuch as he created them from the vital airs, people say that ‘Animals are vital airs.’ The soul is the first of the vital airs ; and inasmuch as he fashioned man from his soul, they say that ‘Man is the first, and strongest of animals.’ The soul is all the vital airs, for in the soul all the vital airs are established. And inasmuch as he fashioned man from his soul, they say that ‘ Man is all animals,’ for they all belong to man. 7. Having created that food, he took it into himself from the front towards the back; and hence whosoever prepares for himself food, takes it into himself from the front towards the back (inside). That (animal food being put) in the fire-pan, and the fire-pan being the belly, he thus puts the food into the belly. 8. He now (in the first place *) thrusts gold chips into each of them,—gold is vital air, and the vital airs go out of these animals when slaughtered : thus, when he thrusts gold chips into each of them, he puts the vital airs into them. g. Seven (chips) he thrusts into each,—seven vital airs there are in the head: these he thereby puts into it. And if there are five victims, let him thrust in: five times seven (chips); for those five victims he puts on (the fire-pan), and there are seven vital ? See J. Muir, Original Sanskrit Texts, V, p. 391. * That is, before putting the heads in the fire-pan. vil KANDA, 5 ADHYAYA, 2 BRAHMANA, 12. 403 airs in each victim: he thus puts the vital airs into all of them. 10. Now, even if there is only one victim1, some people thrust five times seven (into that one head), thinking, ‘Those five victims he puts down (symbolically), and there are seven vital airs in each victim: thus we put the vital airs into all of them.’ Let him not do so, for in this animal the form of all animals is contained?; and when he thrusts (seven chips) into this one, he thereby puts the vital airs into all of them. _ 11. The first (chip) he thrusts into the mouth, with (Vag. S. XIII, 38; Azk S. IV, 58, 6,5), ‘ Fitly flow the draughts of milk like rivers,—draughts of milk are food, and that indeed flows fitly into this mouth ;—‘ purified within by the heart, by the mind, —for the food is indeed purified by the heart and mind within him who is righteous ;—' the streams of ghee I behold,’ he thereby means the libations he is about to offer on that fire ;— ‘the golden reed (is) in the middle of Agni,’ he thereby means that gold man.
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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