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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1s, nor men have equalled. To these art thou superior, and ever great ; to thee, O Kama, do I verily offer reverence. 20. As great as are the heavens and earth in extent, as far as the waters have swept, as far as fire; to these art thou superior, &c. 21. Great as are the directions (of space) and the intermediate direction on either side, great as are the regions and the vistas of the sky ; to these art thou superior, &c. 22. As many bees, bats, kururu-worms, as many vaghas and tree-serpents as there are ; to these art thou superior, &c. 23. Superior art thou to all that winks (lives), superior to all that stands still (is not alive), superior to the ocean art thou, O K&ma, Manyu ! To these art thou superior, &c. 24. Not, surely, does the wind equal Kama, not the fire, not the sun, and not the moon. To these art thou superior, &c. 25. With those auspicious and gracious forms of thine, O Kama, through which what thou wilst becometh real, with these do thou enter into us, and elsewhere send the evil thoughts ! 2 24 HYMNS OF THE ATHARVA-VEDA. XIX, 53. Prayer to Kala (time), personified as a primordial power. 1. Time, the steed, runs with seven reins (rays), thousand-eyed, ageless, rich in seed. The seers, thinking holy thoughts, mount him, all the beings (worlds) are his wheels. 2. With seven wheels does this Time ride, seven naves has he, immortality is his axle. He carries hither all these beings (worlds). Time, the first god, now hastens onward. 3. A full jar has been placed upon Time ; him; verily, we see existing in many forms. He carries away all these beings (worlds) ; they call him Time in the highest heaven. 4. He surely did bring hither all the beings (worlds), he 'surely did encompass all the beings (worlds). Being their father, he became their son ; there is, verily, no other force, higher than he. 5. Time begot yonder heaven, Time also (begot) these earths. That which was, and that which shall be, urged forth by Time, spreads out. 6. Time created the earth, in Time the sun burns. In Time are all beings, in Time the eye looks abroad. 7. In Time mind is fixed, in Time breath (is fixed), in Time names (are fixed) ; when Time has arrived all these creatures rejoice. 8. In Time tapas (creative fervour) is fixed; in Time the highest (being is fixed) ; in Time brahma (spiritual exaltation) is fixed; Time is the lord of everything, he was the father of Pra^apati. 9- By him this (universe) was urged forth, by him X. COSMOGONIC AND THEOSOPHIC HYMNS.
2r) is fixed; in Time the highest (being is fixed) ; in Time brahma (spiritual exaltation) is fixed; Time is the lord of everything, he was the father of Pra^apati. 9- By him this (universe) was urged forth, by him X. COSMOGONIC AND THEOSOPHIC HYMNS. 2 25 it was begotten, and upon him this (universe) was founded. Time, truly, having become the brahma (spiritual exaltation), supports Paramesh/^in (the highest lord). 10. Time created the creatures (pra^a^), and Time in the beginning (created) the lord of creatures (Pra^apati); the self-existing Kasyapa and the tapas (creative fervour) from Time were born. XIX, 54. Prayer to Kala (time), personified as a primordial power. 1. From Time the waters did arise, from Time the brahma (spiritual exaltation), the tapas (creative fervour), the regions (of space did arise). Through Time the sun rises, in Time he goes down again. 2. Through Time the wind blows, through Time (exists) the great earth ; the great sky is fixed in Time. In Time the son (Pra^apati) begot of yore that which was, and that which shall be. 3. From Time the Rzks arose, the Ya^us was born from Time ; Time put forth the sacrifice, the imperishable share of the gods. 4. Upon Time the Gandharvas and Apsarases are founded, upon Time the worlds (are founded), in Time this Angiras and Atharvan rule over the heavens. 5. Having conquered this world and the highest world, and the holy (pure) worlds (and) their holy divisions ; having by means of the brahma (spiritual exaltation) conquered all the worlds, Time, the highest God, forsooth, hastens onward. I>] 226 HYMNS OF THE ATHARVA-VEDA. XI, 7. Apotheosis of the u&Mishta, the leavings of the sacrifice. 1. In the ukMishiB. are deposited name (quality) and form, in the u/&£^ish/fa the world is deposited. Within the u^^ish/a Indra and Agni, and the all are deposited. 2. In the u/£>Mish/a heaven and earth, and all beings, are deposited ; in the u/£Mish/a are deposited the waters, the ocean, the moon, and the wind. 3. In the u^Mish/a are both being and non-being, death, strength (food), and Pra^apati. The (creatures) of the world are founded upon the ui^ish/a ; (also) that which is confined and that which is free, and the grace in me. 4. He who fastens what is firm, the strong, the leader, the brahma, the ten creators of the all, the divinities, are fixed on all sides to the u/£/£/£ish/a as the (spokes of the) wheel to the nave. 5. jRik, Saman, and Ya^us, the singing of the samans, their introductions, and the stotras are in the u^Mish/a.
3der, the brahma, the ten creators of the all, the divinities, are fixed on all sides to the u/£/£/£ish/a as the (spokes of the) wheel to the nave. 5. jRik, Saman, and Ya^us, the singing of the samans, their introductions, and the stotras are in the u^Mish/a. The sound ' him ' is in the u^^ish/a, and the modulations and the music of the saman. That is in me. 6. The prayer to Indra and Agni (aindragnam), the call to the soma, as it is being purified (pava- manam), the mahanamni-verses, the singing of the mah&vrata, (these) divisions of the service are in the u>£y£/£ish/a, as the embryo in the mother. 7. The ceremony of the consecration of the king (ra£*asuya), the va^apeya, the agnishfoma, and the cattle-sacrifice belonging to it, the arka and the horse-sacrifice, and the most delightful (sacrifice) for which fresh barhis is strewn, are in the u^Aish/a. X. COSMOGONIC AND THEOSOPHIC HYMNS. 22 7 8. The preparation of the sacred fire (agny&- dheyam), the consecration for the soma-sacrifice (diksha), the sacrifice by which (special) wishes are fulfilled, together with the metres, the sacrifices that have passed out, and the extended sacrifices (satra), are founded upon the u^Mish/a. 9. The agnihotra, faith, the call vasha/, vows and asceticism, sacrificial rewards, what is sacrificed (to the gods) and given (to the priests) are contained in the u/£/£/£ish/a. 10. The (soma-sacrifice) that lasts one night (ekaratra), and that which lasts two nights (dviratra), the (condensed soma-sacrifice called) sadya^kri, and (that which is called) prakri, the (songs called) ukthya, are woven and deposited in the ui^ish^a; (also the parts) of the sacrifice subtle through (higher) knowledge. 11. The soma-sacrifice that lasts four nights (/£aturatra), five nights (pa&£aratra), six nights (slWratra), and along (with them) those that last double the time ; the sixteenfold stotra (shodaiin), and the soma-sacrifice that lasts seven nights (saptaratra), all the sacrifices which were founded upon immortality (amrzta), were begotten of the u,&£/£ish/a. 12. The pratihara-passages (in the saman-songs), and their final syllables, the (soma-sacrifices called) vlsva^it and abhi^it, the soma-sacrifice that ends with the day (sahna), and that which lasts into the next day (atiratra), are in the u/£^ish/a — the soma-sacrifice also that lasts twelve days. That is in me. 13. Liberality, accomplishment, possession, the call svadha, nurture, immortality (amrz'ta), and might, Q 2 2 28 HYMNS OF THE ATHARVA-VEDA. all inner desires are satisfied according to wish in the u/£Mish/a. 14.
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.
1s, nor men have equalled. To these art thou superior, and ever great ; to thee, O Kama, do I verily offer reverence. 20. As great as are the heavens and earth in extent, as far as the waters have swept, as far as fire; to these art thou superior, &c. 21. Great as are the directions (of space) and the intermediate direction on either side, great as are the regions and the vistas of the sky ; to these art thou superior, &c. 22. As many bees, bats, kururu-worms, as many vaghas and tree-serpents as there are ; to these art thou superior, &c. 23. Superior art thou to all that winks (lives), superior to all that stands still (is not alive), superior to the ocean art thou, O K&ma, Manyu ! To these art thou superior, &c. 24. Not, surely, does the wind equal Kama, not the fire, not the sun, and not the moon. To these art thou superior, &c. 25. With those auspicious and gracious forms of thine, O Kama, through which what thou wilst becometh real, with these do thou enter into us, and elsewhere send the evil thoughts ! 2 24 HYMNS OF THE ATHARVA-VEDA. XIX, 53. Prayer to Kala (time), personified as a primordial power. 1. Time, the steed, runs with seven reins (rays), thousand-eyed, ageless, rich in seed. The seers, thinking holy thoughts, mount him, all the beings (worlds) are his wheels. 2. With seven wheels does this Time ride, seven naves has he, immortality is his axle. He carries hither all these beings (worlds). Time, the first god, now hastens onward. 3. A full jar has been placed upon Time ; him; verily, we see existing in many forms. He carries away all these beings (worlds) ; they call him Time in the highest heaven. 4. He surely did bring hither all the beings (worlds), he 'surely did encompass all the beings (worlds). Being their father, he became their son ; there is, verily, no other force, higher than he. 5. Time begot yonder heaven, Time also (begot) these earths. That which was, and that which shall be, urged forth by Time, spreads out. 6. Time created the earth, in Time the sun burns. In Time are all beings, in Time the eye looks abroad. 7. In Time mind is fixed, in Time breath (is fixed), in Time names (are fixed) ; when Time has arrived all these creatures rejoice. 8. In Time tapas (creative fervour) is fixed; in Time the highest (being is fixed) ; in Time brahma (spiritual exaltation) is fixed; Time is the lord of everything, he was the father of Pra^apati. 9- By him this (universe) was urged forth, by him X. COSMOGONIC AND THEOSOPHIC HYMNS.
2r) is fixed; in Time the highest (being is fixed) ; in Time brahma (spiritual exaltation) is fixed; Time is the lord of everything, he was the father of Pra^apati. 9- By him this (universe) was urged forth, by him X. COSMOGONIC AND THEOSOPHIC HYMNS. 2 25 it was begotten, and upon him this (universe) was founded. Time, truly, having become the brahma (spiritual exaltation), supports Paramesh/^in (the highest lord). 10. Time created the creatures (pra^a^), and Time in the beginning (created) the lord of creatures (Pra^apati); the self-existing Kasyapa and the tapas (creative fervour) from Time were born. XIX, 54. Prayer to Kala (time), personified as a primordial power. 1. From Time the waters did arise, from Time the brahma (spiritual exaltation), the tapas (creative fervour), the regions (of space did arise). Through Time the sun rises, in Time he goes down again. 2. Through Time the wind blows, through Time (exists) the great earth ; the great sky is fixed in Time. In Time the son (Pra^apati) begot of yore that which was, and that which shall be. 3. From Time the Rzks arose, the Ya^us was born from Time ; Time put forth the sacrifice, the imperishable share of the gods. 4. Upon Time the Gandharvas and Apsarases are founded, upon Time the worlds (are founded), in Time this Angiras and Atharvan rule over the heavens. 5. Having conquered this world and the highest world, and the holy (pure) worlds (and) their holy divisions ; having by means of the brahma (spiritual exaltation) conquered all the worlds, Time, the highest God, forsooth, hastens onward. I>] 226 HYMNS OF THE ATHARVA-VEDA. XI, 7. Apotheosis of the u&Mishta, the leavings of the sacrifice. 1. In the ukMishiB. are deposited name (quality) and form, in the u/&£^ish/fa the world is deposited. Within the u^^ish/a Indra and Agni, and the all are deposited. 2. In the u/£>Mish/a heaven and earth, and all beings, are deposited ; in the u/£Mish/a are deposited the waters, the ocean, the moon, and the wind. 3. In the u^Mish/a are both being and non-being, death, strength (food), and Pra^apati. The (creatures) of the world are founded upon the ui^ish/a ; (also) that which is confined and that which is free, and the grace in me. 4. He who fastens what is firm, the strong, the leader, the brahma, the ten creators of the all, the divinities, are fixed on all sides to the u/£/£/£ish/a as the (spokes of the) wheel to the nave. 5. jRik, Saman, and Ya^us, the singing of the samans, their introductions, and the stotras are in the u^Mish/a.
3der, the brahma, the ten creators of the all, the divinities, are fixed on all sides to the u/£/£/£ish/a as the (spokes of the) wheel to the nave. 5. jRik, Saman, and Ya^us, the singing of the samans, their introductions, and the stotras are in the u^Mish/a. The sound ' him ' is in the u^^ish/a, and the modulations and the music of the saman. That is in me. 6. The prayer to Indra and Agni (aindragnam), the call to the soma, as it is being purified (pava- manam), the mahanamni-verses, the singing of the mah&vrata, (these) divisions of the service are in the u>£y£/£ish/a, as the embryo in the mother. 7. The ceremony of the consecration of the king (ra£*asuya), the va^apeya, the agnishfoma, and the cattle-sacrifice belonging to it, the arka and the horse-sacrifice, and the most delightful (sacrifice) for which fresh barhis is strewn, are in the u^Aish/a. X. COSMOGONIC AND THEOSOPHIC HYMNS. 22 7 8. The preparation of the sacred fire (agny&- dheyam), the consecration for the soma-sacrifice (diksha), the sacrifice by which (special) wishes are fulfilled, together with the metres, the sacrifices that have passed out, and the extended sacrifices (satra), are founded upon the u^Mish/a. 9. The agnihotra, faith, the call vasha/, vows and asceticism, sacrificial rewards, what is sacrificed (to the gods) and given (to the priests) are contained in the u/£/£/£ish/a. 10. The (soma-sacrifice) that lasts one night (ekaratra), and that which lasts two nights (dviratra), the (condensed soma-sacrifice called) sadya^kri, and (that which is called) prakri, the (songs called) ukthya, are woven and deposited in the ui^ish^a; (also the parts) of the sacrifice subtle through (higher) knowledge. 11. The soma-sacrifice that lasts four nights (/£aturatra), five nights (pa&£aratra), six nights (slWratra), and along (with them) those that last double the time ; the sixteenfold stotra (shodaiin), and the soma-sacrifice that lasts seven nights (saptaratra), all the sacrifices which were founded upon immortality (amrzta), were begotten of the u,&£/£ish/a. 12. The pratihara-passages (in the saman-songs), and their final syllables, the (soma-sacrifices called) vlsva^it and abhi^it, the soma-sacrifice that ends with the day (sahna), and that which lasts into the next day (atiratra), are in the u/£^ish/a — the soma-sacrifice also that lasts twelve days. That is in me. 13. Liberality, accomplishment, possession, the call svadha, nurture, immortality (amrz'ta), and might, Q 2 2 28 HYMNS OF THE ATHARVA-VEDA. all inner desires are satisfied according to wish in the u/£Mish/a. 14.
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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