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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1ot the powers of grudge intercept us ! 60. The (guiding) thread stretched out among the gods, that accomplishes the sacrifice, that, by pour- ing oblations, may we attain ! XI, 5. Glorification of the sun, or the primeval principle, as a Brahman disciple. 1. The Brahma/£arin (Brahmanical disciple) moves inciting both hemispheres of the world ; in him the gods are harmonised. He holds the heavens and the earth, he fills the teacher with creative fervour (tapas). 2. The fathers, the divine folk, and all the gods severally follow the Brahmaiarin ; the Gandharvas did go after him, six thousand three hundred and thirty-three. He fills all the gods with creative fervour. X. COSMOGONIC AND THEOSOPHIC HYMNS. 215 3. When the teacher receives the Brahma^arin as a disciple, he places him as a foetus inside (of his body). He carries him for three nights in his belly: when he is born the gods gather about to see him. 4. This earth is (his first) piece of firewood, the heaven the second, and the atmosphere also he fills with (the third) piece of firewood. The Brahma- Mrin fills the worlds with his firewood, his girdle, his asceticism, and his creative fervour. 5. Prior to the brahma (spiritual exaltation) the Brahmaiarin was born ; clothed in heat, by creative fervour he arose. From him sprung the brahma^am (Brahmanic life) and the highest brahma, and all the gods together with immortality (amrzta). 6. The Brahma^drin advances, kindled by the firewood, clothed in the skin of the black antelope, consecrated, with long beard. Within the day he passes from the eastern to the northern sea; gather- ing together the worlds he repeatedly shapes them. 7. The BrahmaMrin, begetting the brahma, the waters, the world, Pra^apati ParameshMin (he that stands in the highest place), and Vira^, having become an embryo in the womb of immortalitv. having, forsooth, become Indra, pierced the Asuras. 8. The teacher fashioned these two hemispheres of the world, the broad and the deep, earth and heaven. These the Brahma^drin guards with his creative fervour (tapas) : in him the gods are har- monised. 9. This broad earth and the heaven the Brahma- >£arin first brought hither as alms. Having made these into two sticks of firewood he reveres them ; upon them all beings have been founded. 2l6 HYMNS OF THE ATHARVA-VEDA. 10. One is on the hither side, the other on the farther side of the back of the heavens ; secretly are deposited the two receptacles of the brahma/zam (Brahmanic life).
2everes them ; upon them all beings have been founded. 2l6 HYMNS OF THE ATHARVA-VEDA. 10. One is on the hither side, the other on the farther side of the back of the heavens ; secretly are deposited the two receptacles of the brahma/zam (Brahmanic life). These the Brahmaiarin protects by his tapas (creative fervour) ; understanding^ he performs that brahma (spiritual exaltation) solely. ii. One on the hither side, the other away from the earth, do the two Agnis come together between these two hemispheres (of the world). To them adhere the rays firmly; the Brahma/£arin by his tapas (creative fervour) enters into the (rays). 12. Shouting forth, thundering, red, white he carries a great penis along the earth. The Brahma- /?arin sprinkles seed upon the back of the earth ; through it the four directions live. 1 3. Into fire, the sun, the moon, Matamvan (wind), and the waters, the Brahma/£arin places the firewood; the lights from these severally go into the clouds, from them come sacrificial butter, the purusha (primeval man), rain, and water. 14. Death is the teacher, (and) Varima, Soma, the plants, milk ; the clouds were the warriors : by these this light has been brought hither. ^15. Varu/za, having become the teacher, at home prepares the ghee solely. Whatever he desired from Pra^apati, that the Brahma^&rin furnished, as Mitra (a friend) from his own atman (spirit, or person). 16. The Brahma^arin is the teacher, the Brahma- /£arin Pra^apati. Pra^apati rules (shines forth, vi ra^ati) ; Vira^- (heavenly power, or light) became Indra, the ruler. 17. Through holy disciplehood (brahma^aryam), through tapas (creative fervour), the king protects X. COSMOGONIC AND THEOSOPHIC HYMNS. 21 7 his kingdom. The teacher by (his own) brahma- /£aryam (holy life) seeks (finds) the BrahmaMrin. 1 8. Through holy disciplehood the maiden obtains a young husband, through holy disciplehood the steer, the horse seeks to obtain fodder. 19. Through holy disciplehood, through creative fervour, the gods drove away death. Indra, forsooth, by his holy disciplehood brought the light to the gods. 20. The plants, that which was and shall be, day and night, the tree, the year along with the seasons, have sprung from the BrahmaMrin. 21. The earthly and the heavenly animals, the wild and the domestic, the wingless and the winged (animals), have sprung from the Brahma/£arin. 22. All the creatures of Pra^apati (the creator) severally carry breath in their souls. All these the brahma, which has been brought hither in the Brahma^arin, protects. 23.
3d the domestic, the wingless and the winged (animals), have sprung from the Brahma/£arin. 22. All the creatures of Pra^apati (the creator) severally carry breath in their souls. All these the brahma, which has been brought hither in the Brahma^arin, protects. 23. This, that was set into motion by the gods, that is insurmountable, that moves shining, from it has sprung the brahma^am (Brahmanical life), the highest brahma, and all the gods, together writh immortality (amrzta). 24. 25. The Brahma/£arin carries the shining brahma : into this all the gods are woven. Pro- ducing in-breathing and out-breathing, as well as through-breathing ; speech, mind, heart, brahma, and wisdom, do thou furnish us with sight, hearing, glory, food, semen, blood, and belly ! 26. These things the Brahma/£arin fashioned upon the back of the (heavenly) water. He stood in the sea kindled with tapas (creative fervour). He, when he has bathed, shines vigorously upon the earth, brown and ruddy. 2l8 HYMNS OF THE ATHARVA-VEDA. XI, 4. Pra^a, life or breath, personified as the supreme spirit. 1. Reverence to Pra^a, to whom all this (universe) is subject, who has become the lord of the all, on whom the all is supported ! 2. Reverence, O Pra/za, to thy roaring (wind), reverence, O Pra/za, to thy thunder, reverence, O Pra/za, to thy lightning, reverence, O Pra^a, to thy rain ! 3. When Pra/za calls aloud to the plants with his thunder, they are fecundated, they conceive, and then are produced abundant (plants). 4. When the season has arrived, and Pra/za calls aloud to the plants, then everything rejoices, what- soever is upon the earth. 5. When Pra/za has watered the great earth with rain, then the beasts rejoice ; (they think) : ' strength, forsooth, we shall now obtain/ 6. When they had been watered by Pra^a, the plants spake in concert : ' thou hast, forsooth, pro- longed our life, thou hast made us all fragrant.' 7. Reverence be, O Pra/za, to thee coming, reve- rence to thee going; reverence to thee standing, and reverence, too, to thee sitting ! 8. Reverence be to thee, O Pra^a, when thou breathest in (pra/zate), reverence when thou breath- est out ! Reverence be to thee when thou art turned away, reverence to thee when thou art turned hither : to thee, entire, reverence be here ! 9. Of thy dear form, O Pra#a, of thy very dear form, of the healing power that is thine, give unto us, that we may live ! X. COSMOGONIC AND THEOSOPHIC HYMNS. 219 10. Pra/za clothes the creatures, as a father his dear son.
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.
1ot the powers of grudge intercept us ! 60. The (guiding) thread stretched out among the gods, that accomplishes the sacrifice, that, by pour- ing oblations, may we attain ! XI, 5. Glorification of the sun, or the primeval principle, as a Brahman disciple. 1. The Brahma/£arin (Brahmanical disciple) moves inciting both hemispheres of the world ; in him the gods are harmonised. He holds the heavens and the earth, he fills the teacher with creative fervour (tapas). 2. The fathers, the divine folk, and all the gods severally follow the Brahmaiarin ; the Gandharvas did go after him, six thousand three hundred and thirty-three. He fills all the gods with creative fervour. X. COSMOGONIC AND THEOSOPHIC HYMNS. 215 3. When the teacher receives the Brahma^arin as a disciple, he places him as a foetus inside (of his body). He carries him for three nights in his belly: when he is born the gods gather about to see him. 4. This earth is (his first) piece of firewood, the heaven the second, and the atmosphere also he fills with (the third) piece of firewood. The Brahma- Mrin fills the worlds with his firewood, his girdle, his asceticism, and his creative fervour. 5. Prior to the brahma (spiritual exaltation) the Brahmaiarin was born ; clothed in heat, by creative fervour he arose. From him sprung the brahma^am (Brahmanic life) and the highest brahma, and all the gods together with immortality (amrzta). 6. The Brahma^drin advances, kindled by the firewood, clothed in the skin of the black antelope, consecrated, with long beard. Within the day he passes from the eastern to the northern sea; gather- ing together the worlds he repeatedly shapes them. 7. The BrahmaMrin, begetting the brahma, the waters, the world, Pra^apati ParameshMin (he that stands in the highest place), and Vira^, having become an embryo in the womb of immortalitv. having, forsooth, become Indra, pierced the Asuras. 8. The teacher fashioned these two hemispheres of the world, the broad and the deep, earth and heaven. These the Brahma^drin guards with his creative fervour (tapas) : in him the gods are har- monised. 9. This broad earth and the heaven the Brahma- >£arin first brought hither as alms. Having made these into two sticks of firewood he reveres them ; upon them all beings have been founded. 2l6 HYMNS OF THE ATHARVA-VEDA. 10. One is on the hither side, the other on the farther side of the back of the heavens ; secretly are deposited the two receptacles of the brahma/zam (Brahmanic life).
2everes them ; upon them all beings have been founded. 2l6 HYMNS OF THE ATHARVA-VEDA. 10. One is on the hither side, the other on the farther side of the back of the heavens ; secretly are deposited the two receptacles of the brahma/zam (Brahmanic life). These the Brahmaiarin protects by his tapas (creative fervour) ; understanding^ he performs that brahma (spiritual exaltation) solely. ii. One on the hither side, the other away from the earth, do the two Agnis come together between these two hemispheres (of the world). To them adhere the rays firmly; the Brahma/£arin by his tapas (creative fervour) enters into the (rays). 12. Shouting forth, thundering, red, white he carries a great penis along the earth. The Brahma- /?arin sprinkles seed upon the back of the earth ; through it the four directions live. 1 3. Into fire, the sun, the moon, Matamvan (wind), and the waters, the Brahma/£arin places the firewood; the lights from these severally go into the clouds, from them come sacrificial butter, the purusha (primeval man), rain, and water. 14. Death is the teacher, (and) Varima, Soma, the plants, milk ; the clouds were the warriors : by these this light has been brought hither. ^15. Varu/za, having become the teacher, at home prepares the ghee solely. Whatever he desired from Pra^apati, that the Brahma^&rin furnished, as Mitra (a friend) from his own atman (spirit, or person). 16. The Brahma^arin is the teacher, the Brahma- /£arin Pra^apati. Pra^apati rules (shines forth, vi ra^ati) ; Vira^- (heavenly power, or light) became Indra, the ruler. 17. Through holy disciplehood (brahma^aryam), through tapas (creative fervour), the king protects X. COSMOGONIC AND THEOSOPHIC HYMNS. 21 7 his kingdom. The teacher by (his own) brahma- /£aryam (holy life) seeks (finds) the BrahmaMrin. 1 8. Through holy disciplehood the maiden obtains a young husband, through holy disciplehood the steer, the horse seeks to obtain fodder. 19. Through holy disciplehood, through creative fervour, the gods drove away death. Indra, forsooth, by his holy disciplehood brought the light to the gods. 20. The plants, that which was and shall be, day and night, the tree, the year along with the seasons, have sprung from the BrahmaMrin. 21. The earthly and the heavenly animals, the wild and the domestic, the wingless and the winged (animals), have sprung from the Brahma/£arin. 22. All the creatures of Pra^apati (the creator) severally carry breath in their souls. All these the brahma, which has been brought hither in the Brahma^arin, protects. 23.
3d the domestic, the wingless and the winged (animals), have sprung from the Brahma/£arin. 22. All the creatures of Pra^apati (the creator) severally carry breath in their souls. All these the brahma, which has been brought hither in the Brahma^arin, protects. 23. This, that was set into motion by the gods, that is insurmountable, that moves shining, from it has sprung the brahma^am (Brahmanical life), the highest brahma, and all the gods, together writh immortality (amrzta). 24. 25. The Brahma/£arin carries the shining brahma : into this all the gods are woven. Pro- ducing in-breathing and out-breathing, as well as through-breathing ; speech, mind, heart, brahma, and wisdom, do thou furnish us with sight, hearing, glory, food, semen, blood, and belly ! 26. These things the Brahma/£arin fashioned upon the back of the (heavenly) water. He stood in the sea kindled with tapas (creative fervour). He, when he has bathed, shines vigorously upon the earth, brown and ruddy. 2l8 HYMNS OF THE ATHARVA-VEDA. XI, 4. Pra^a, life or breath, personified as the supreme spirit. 1. Reverence to Pra^a, to whom all this (universe) is subject, who has become the lord of the all, on whom the all is supported ! 2. Reverence, O Pra/za, to thy roaring (wind), reverence, O Pra/za, to thy thunder, reverence, O Pra/za, to thy lightning, reverence, O Pra^a, to thy rain ! 3. When Pra/za calls aloud to the plants with his thunder, they are fecundated, they conceive, and then are produced abundant (plants). 4. When the season has arrived, and Pra/za calls aloud to the plants, then everything rejoices, what- soever is upon the earth. 5. When Pra/za has watered the great earth with rain, then the beasts rejoice ; (they think) : ' strength, forsooth, we shall now obtain/ 6. When they had been watered by Pra^a, the plants spake in concert : ' thou hast, forsooth, pro- longed our life, thou hast made us all fragrant.' 7. Reverence be, O Pra/za, to thee coming, reve- rence to thee going; reverence to thee standing, and reverence, too, to thee sitting ! 8. Reverence be to thee, O Pra^a, when thou breathest in (pra/zate), reverence when thou breath- est out ! Reverence be to thee when thou art turned away, reverence to thee when thou art turned hither : to thee, entire, reverence be here ! 9. Of thy dear form, O Pra#a, of thy very dear form, of the healing power that is thine, give unto us, that we may live ! X. COSMOGONIC AND THEOSOPHIC HYMNS. 219 10. Pra/za clothes the creatures, as a father his dear son.
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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