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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1ord- ing to the 7?/k. 3. While praising and practising austerities, Pra^a- ^ Or, Pra^apati alone was this (universe). Cf. Muir, Original Sanskrit Texts, p. 70. ^ By praga/i, or (living) beings, mammalia — especially man and domestic animals — seem to be understood. II KANDA, 5 ADHYAYA, I BRAHMAiVA, 6. 385 pati thought within himself, ' How comes it that the living beings created by me pass away?' He then became aware that his creatures passed away from want of food. He made the breasts in the fore-part of (their) body ^ teem with milk. He then created living beings ; and by resorting to the breasts, the beings created by him thenceforward continued to exist: they are these (creatures) which have not passed away. 4. Hence it has been said by the J^t sh'i^, — ' Three generations have passed beyond/ — this is said re- garding those that passed away;— 'Others settled down around the light (arka, the sun)'— the light doubtless is the fire : those creatures which did not pass away, settled down around the fire ; it is with regard to them that this is said. 5. 'The great one (neut.)^ remained within the worlds '—it is with regard to Pra^apati that this is said. — ' The blower (or, purifier) entered the regions ' —the regions doubdess are the quarters, and these were indeed entered by that blowing wind : it is with regard to them that this verse was uttered. And in like manner as Pra^apati created these living beings, so they are propagated : for whenever the breasts of woman and the udder of cattle swell, then whatever is born is born ; and by resorting to the breasts these (beings) continue to exist. 6. Now that milk is indeed food; for in the beginning Pra^apati produced it for food. But that ' Atmana evagre ; the Ka«va text has atmany evagre. 2 Rig-veda VIII, 90, 14. ' Or perhaps better, as Ludwig takes it, ' On high he took his place within the \yorlds.' [13] c c 386 ^■ATAPATHA-BRAHMAJVA. food also means living beings (progeny), since it is by food that they exist : by resorting to the breasts of those who have milk, they continue to exist. And those who have no milk are nursed by the former as soon as they are born ; and thus they exist by means of food, and hence food means progeny. 7. He who is desirous of offspring, sacrifices with that oblation, and thereby makes himself the sacri- fice, which is Pra^apati\ 8. In the first place "^ there is a cake for Agni on eight potsherds. Agni indeed is the root, the progenitor of the deities ; he is Pra:f^apati (' lord of creatures ') : hence there is a cake for Agni. 9.
2makes himself the sacri- fice, which is Pra^apati\ 8. In the first place "^ there is a cake for Agni on eight potsherds. Agni indeed is the root, the progenitor of the deities ; he is Pra:f^apati (' lord of creatures ') : hence there is a cake for Agni. 9. Then follows a potful of boiled rice (/C-aru) for Soma. Soma doubtless is seed, and that in Agni, the progenitor; he (Agni) casts the seed Soma : thus there is at the outset a productive union. 10. Then follows a cake on twelve or eight potsherds ^ for Savitr/. Savitr/ indeed is the im- peller (pra-savitrz) of the gods ; he is Pra^apati, the intermediate* progenitor : hence the cake to Savitri. 11. Then follows a potful of boiled rice for Sara- svati ; and another for Pushan. Sarasvati doubtless is a woman, and Pushan is a man : thus there is again a productive union. Through that twofold pro- ductive union Pra^apati created the living beings, — * ?0r, Pra^apati, ihc real, the existent, ' Pra^apatim bhutam.' ^ Instead of the preliminary Anvarambha«iya-ish/i (see p. 7), a special ish/i may be performed on this occasion, with a cake on twelve potsherds to Agni Vaijvanara, and a potful of boiled rice (^aru) to Par^o'anya, for oblations. Katy. V, i, 2-4. •'' According to Taitt. S. I, 8, 2, it is one on twelve potsherds. * Madhyata/i, lit. ' from the middle.' II KANDA, 5 ADHYAYA, I BRAIIMAA^A, 1 4. ^Sj through the one (he created) the upright, and through the other those looking to the ground. This is why there are these five oblations ^ 12. After that (follows), as a foundation for the curds, a cake on seven potsherds for the Maruts. The Maruts indeed are the people {visa./i), the people of the gods. They roamed about here entirely unim- peded. Having approached Pra^apati, when he was sacrificing, they said, ' We shall destroy those crea- tures of thine which thou art about to create by means of this offering ^' 1 3. Pra^apati reflected, *My former creatures have passed away; and if those (Maruts) destroy these (creatures), then nothing will be left.' He accord- ingly set aside for them that share, the Maruts' cake on seven potsherds ; and that is this same cake on seven potsherds for the Maruts. The reason why it is one of seven potsherds, is that the host of the Maruts is (distributed in troops) of seven each I This is why there is a cake on seven potsherds for the Maruts. 14. Let him offer it to the ' self-strong' (Maruts); since they gained that share for themselves.
3e of seven potsherds, is that the host of the Maruts is (distributed in troops) of seven each I This is why there is a cake on seven potsherds for the Maruts. 14. Let him offer it to the ' self-strong' (Maruts); since they gained that share for themselves. [If], however, they (the priests) do not find an invitatory and an offering prayer (addressed) to the ' self- strong' (Maruts) ^ let it be (offered) simply to the 1 While tlie five preceding oblations are common to all the seasonal offerings (Katy. V, i, 15), the succeeding ones are peculiar to the Vaijvadeva. 2 The Kawva text adds, ' if thou wilt not assign a share to us.' ^ In Rig-veda VIII, 96, 8, the Maruts are said to be sixty-three in number, divided into nine troops of seven each. * The Kawva text has : Tad uta y%yanuvakye svatavatyau na vindanti; yadi ya^yanuvakye svatavatyau na vinded api mdrutyav eva syatam. C C 2 i'ATAPATHA-BRAHMAiVA. Maruts. It is offered for the safety of creatures : hence it is offered to the Maruts. 15. Thereupon follows the oblation of curds (payasya). Now it is on milk that the creatures subsist, it was by means of milk that they were pre- served : hence he now offers to them that by which they were preserved, and whereon they subsist ; and the beings whom he creates by means of the fore- going offerings, subsist on that milk, on that oblation of curds. 16. Therein a union takes place: the curdled milk (payasya, fem.) is female, and the whey is seed. From that union the infinite All was gradually generated ; and since the infinite All was gradually generated from that union, therefore it (the offering of curds) belongs to the All-gods. 17. Then follows a cake on one potsherd for Heaven and Earth. Now when Prac^apati had created the living beings by those offerings, he en- closed them within heaven and earth ; and so they are now enclosed within heaven and earth. And in like manner he, who by means of those oblations creates living beings, thereby encloses them within heaven and earth : this is why there is a cake on one potsherd for Heaven and Earth. 18. Now as to the course of proceeding. They do not raise an uttara-vedi^ in order that it (the sacred work) may be unobstructed, that it may be entire, that it may be (worthy) of the All-gods. — The barhis is tied up in three (bunches), and then ^ The uttara-vedi, or northern (or upper) altar, is not required at the performance of the Vaijvadeva, but at that of tlie Varuwa- praghasa/i ; see II, 5, 2, 5 seq. II KANDA, 5 ADHYAYA, I BRAHMAJVA, 1 9.
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.
1ord- ing to the 7?/k. 3. While praising and practising austerities, Pra^a- ^ Or, Pra^apati alone was this (universe). Cf. Muir, Original Sanskrit Texts, p. 70. ^ By praga/i, or (living) beings, mammalia — especially man and domestic animals — seem to be understood. II KANDA, 5 ADHYAYA, I BRAHMAiVA, 6. 385 pati thought within himself, ' How comes it that the living beings created by me pass away?' He then became aware that his creatures passed away from want of food. He made the breasts in the fore-part of (their) body ^ teem with milk. He then created living beings ; and by resorting to the breasts, the beings created by him thenceforward continued to exist: they are these (creatures) which have not passed away. 4. Hence it has been said by the J^t sh'i^, — ' Three generations have passed beyond/ — this is said re- garding those that passed away;— 'Others settled down around the light (arka, the sun)'— the light doubtless is the fire : those creatures which did not pass away, settled down around the fire ; it is with regard to them that this is said. 5. 'The great one (neut.)^ remained within the worlds '—it is with regard to Pra^apati that this is said. — ' The blower (or, purifier) entered the regions ' —the regions doubdess are the quarters, and these were indeed entered by that blowing wind : it is with regard to them that this verse was uttered. And in like manner as Pra^apati created these living beings, so they are propagated : for whenever the breasts of woman and the udder of cattle swell, then whatever is born is born ; and by resorting to the breasts these (beings) continue to exist. 6. Now that milk is indeed food; for in the beginning Pra^apati produced it for food. But that ' Atmana evagre ; the Ka«va text has atmany evagre. 2 Rig-veda VIII, 90, 14. ' Or perhaps better, as Ludwig takes it, ' On high he took his place within the \yorlds.' [13] c c 386 ^■ATAPATHA-BRAHMAJVA. food also means living beings (progeny), since it is by food that they exist : by resorting to the breasts of those who have milk, they continue to exist. And those who have no milk are nursed by the former as soon as they are born ; and thus they exist by means of food, and hence food means progeny. 7. He who is desirous of offspring, sacrifices with that oblation, and thereby makes himself the sacri- fice, which is Pra^apati\ 8. In the first place "^ there is a cake for Agni on eight potsherds. Agni indeed is the root, the progenitor of the deities ; he is Pra:f^apati (' lord of creatures ') : hence there is a cake for Agni. 9.
2makes himself the sacri- fice, which is Pra^apati\ 8. In the first place "^ there is a cake for Agni on eight potsherds. Agni indeed is the root, the progenitor of the deities ; he is Pra:f^apati (' lord of creatures ') : hence there is a cake for Agni. 9. Then follows a potful of boiled rice (/C-aru) for Soma. Soma doubtless is seed, and that in Agni, the progenitor; he (Agni) casts the seed Soma : thus there is at the outset a productive union. 10. Then follows a cake on twelve or eight potsherds ^ for Savitr/. Savitr/ indeed is the im- peller (pra-savitrz) of the gods ; he is Pra^apati, the intermediate* progenitor : hence the cake to Savitri. 11. Then follows a potful of boiled rice for Sara- svati ; and another for Pushan. Sarasvati doubtless is a woman, and Pushan is a man : thus there is again a productive union. Through that twofold pro- ductive union Pra^apati created the living beings, — * ?0r, Pra^apati, ihc real, the existent, ' Pra^apatim bhutam.' ^ Instead of the preliminary Anvarambha«iya-ish/i (see p. 7), a special ish/i may be performed on this occasion, with a cake on twelve potsherds to Agni Vaijvanara, and a potful of boiled rice (^aru) to Par^o'anya, for oblations. Katy. V, i, 2-4. •'' According to Taitt. S. I, 8, 2, it is one on twelve potsherds. * Madhyata/i, lit. ' from the middle.' II KANDA, 5 ADHYAYA, I BRAIIMAA^A, 1 4. ^Sj through the one (he created) the upright, and through the other those looking to the ground. This is why there are these five oblations ^ 12. After that (follows), as a foundation for the curds, a cake on seven potsherds for the Maruts. The Maruts indeed are the people {visa./i), the people of the gods. They roamed about here entirely unim- peded. Having approached Pra^apati, when he was sacrificing, they said, ' We shall destroy those crea- tures of thine which thou art about to create by means of this offering ^' 1 3. Pra^apati reflected, *My former creatures have passed away; and if those (Maruts) destroy these (creatures), then nothing will be left.' He accord- ingly set aside for them that share, the Maruts' cake on seven potsherds ; and that is this same cake on seven potsherds for the Maruts. The reason why it is one of seven potsherds, is that the host of the Maruts is (distributed in troops) of seven each I This is why there is a cake on seven potsherds for the Maruts. 14. Let him offer it to the ' self-strong' (Maruts); since they gained that share for themselves.
3e of seven potsherds, is that the host of the Maruts is (distributed in troops) of seven each I This is why there is a cake on seven potsherds for the Maruts. 14. Let him offer it to the ' self-strong' (Maruts); since they gained that share for themselves. [If], however, they (the priests) do not find an invitatory and an offering prayer (addressed) to the ' self- strong' (Maruts) ^ let it be (offered) simply to the 1 While tlie five preceding oblations are common to all the seasonal offerings (Katy. V, i, 15), the succeeding ones are peculiar to the Vaijvadeva. 2 The Kawva text adds, ' if thou wilt not assign a share to us.' ^ In Rig-veda VIII, 96, 8, the Maruts are said to be sixty-three in number, divided into nine troops of seven each. * The Kawva text has : Tad uta y%yanuvakye svatavatyau na vindanti; yadi ya^yanuvakye svatavatyau na vinded api mdrutyav eva syatam. C C 2 i'ATAPATHA-BRAHMAiVA. Maruts. It is offered for the safety of creatures : hence it is offered to the Maruts. 15. Thereupon follows the oblation of curds (payasya). Now it is on milk that the creatures subsist, it was by means of milk that they were pre- served : hence he now offers to them that by which they were preserved, and whereon they subsist ; and the beings whom he creates by means of the fore- going offerings, subsist on that milk, on that oblation of curds. 16. Therein a union takes place: the curdled milk (payasya, fem.) is female, and the whey is seed. From that union the infinite All was gradually generated ; and since the infinite All was gradually generated from that union, therefore it (the offering of curds) belongs to the All-gods. 17. Then follows a cake on one potsherd for Heaven and Earth. Now when Prac^apati had created the living beings by those offerings, he en- closed them within heaven and earth ; and so they are now enclosed within heaven and earth. And in like manner he, who by means of those oblations creates living beings, thereby encloses them within heaven and earth : this is why there is a cake on one potsherd for Heaven and Earth. 18. Now as to the course of proceeding. They do not raise an uttara-vedi^ in order that it (the sacred work) may be unobstructed, that it may be entire, that it may be (worthy) of the All-gods. — The barhis is tied up in three (bunches), and then ^ The uttara-vedi, or northern (or upper) altar, is not required at the performance of the Vaijvadeva, but at that of tlie Varuwa- praghasa/i ; see II, 5, 2, 5 seq. II KANDA, 5 ADHYAYA, I BRAHMAJVA, 1 9.
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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