Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1per part, or surface'). Cf. also Say. on Taitt. S. I, I, 9 (P- 155)- ^ The Taitt. Br. (Ill, 2, 9, 3) identifies the fold (pen, stable) with the metres (? which enclose the altar in the shape of the first set of lines), cf. Szt. Br. I, 2, 5, 6 seq. This identification rests on the double meaning of go (in gosthanam) as ' cow' and 'metre.* I KANDA, 2 ADHYAYA, 4 BRAHMAA^A, 1 8. 57 says to the divine Savitr^ : ' Tie him down to bUnd darkness!' when he says 'to the furthest end of the earth,' — ' With a hundred fetters !' by this he means to say, 'so that he cannot free himself.' — ' Him who hates us and whom we hate, do not release from there !' Whether or not he wishes to exorcise, let him say: ' So and so ... do not release from there!' 17. He then throws (the wooden sword) a second time, with the text (Va^. S. I, 26) : ' May I drive Araru away from the earth, the place of offerings!' Araru \ namely, was an Asura and Rakshas. Him the gods drove away from this (earth), and in the same way he (the Adhvaryu) thereby drives him away from this (earth). He adds (whilst repeating the several corresponding acts) : ' Go to the fold, the abode of the cows ! May the sky rain on thee ! Tie him down, O divine Savitrz, to the furthest end of the earth, with a hundred fetters, him who hates us and whom we hate, do not release him from there !' 18. The Agnidhra presses it down (on the heap of rubbish), with the text (Vaf. S. I, 26): ' O Araru! thou shalt not fly up to heaven !' For when the gods drove away Araru, the Asura- Rakshas, he wished to fly up to heaven. Agni pressed him down, saying, ' O Araru, thou shalt not fly up to heaven!' and he did not fly up to heaven. In the same way the ^ Of this demon we have no further particulars except that in Rig-vedaX, 99, 10, he is said to have four feet; see alsoTaitt.Br.III, 2, 9, 4 seq. Perhaps there is some connection between Araru and the Arurmaghas in Ait. Br. VII, 28, and the Arunmukhas in Kaushtt. Up. 3, I ; both of them enemies of Indra. Cf. INI. Haug's and Max MuUer's translations of these works ; and Weber, Ind. Stud. I, 411. 58 i-ATAPATHA-BRAHMA^A. Adhvaryu thereby cuts him off from this world, and the Agnidhra from the side of heaven. That is the reason why he does this. 19. He then throws (the wooden sword) a third time, with the text (Va^. S. I, 26) : ' Let thy drop not spring up to the sky!' Her (the earth's) drop no doubt is that moisture of hers upon which the creatures subsist.
2That is the reason why he does this. 19. He then throws (the wooden sword) a third time, with the text (Va^. S. I, 26) : ' Let thy drop not spring up to the sky!' Her (the earth's) drop no doubt is that moisture of hers upon which the creatures subsist. ' Let this thine (moisture) not fly away to the sky !' he thereby says. — He adds (whilst again repeating the several acts) : ' Go to the fold, the abode of the cows ! May the sky rain on thee ! Tie him down, O divine Savitr/, to the furthest end of the earth, with a hundred fetters, him who hates us and whom we hate, do not release him from there!' 20. Three times he throws it, with the sacrificial formula (Ya^is) ; for three are these worlds, and with these worlds he thereby puts him (the evil spirit) down ^ And what these worlds are, that in truth is the Ya^is : for that reason he throws it thrice with the sacrificial formula. .21. Silently (he throws) a fourth time ^. What fourth world there may or may not be beyond these (three), by that one he thereby drives away the spiteful enemy. For uncertain indeed is what fourth world there may or may not be beyond these (three); and uncertain also is what (is done) silently : for that reason (he throws) silently a fourth time. ^ In the corresponding passage of the Black Ya^^-us (Taitt. Br. Ill, 2, 9, 5 seq.) the Adhvaryu is represented as driving the enemy away from the four worlds by throwing the sword four times. "^ When, together with the dug-out soil, he throws the grass-bush on the heap of rubbish. Katy. II, 6, 24. I KANDA, 2 ADHYAYA, 5 BRAHMA2VA, 5. 59 Fifth Brahmajva. 1. The gods and the Asuras, both of them sprung from Pra^apati, were contending for superiority. Then the gods were worsted, and the Asuras thought : ' To us alone assuredly belongs this world ! ' 2. They thereupon said: 'Well then, let us divide this world between us ; and having divided it, let us subsist thereon!' They accordingly set about, dividing it with ox-hides from west to east. 3. The gods then heard of this, and said : ' The Asuras are actually dividing this earth : come, let us go to where the Asuras are dividing it. For what would become of us, if we were to get no share in it ? ' Placing Vis h;^u, (in the shape of) this very sacrifice, at their head, they went (to the Asuras). 4. They then said: 'Let us share in this earth along with yourselves ! Let a part of it be ours !' The Asuras replied rather grudgingly : ' As much as this Vish;m lies upon, and no more, we give you ! ' 5.
3ifice, at their head, they went (to the Asuras). 4. They then said: 'Let us share in this earth along with yourselves ! Let a part of it be ours !' The Asuras replied rather grudgingly : ' As much as this Vish;m lies upon, and no more, we give you ! ' 5. Now Vish?^u was a dwarfs The gods, however, ^ This legend is given in Muir's Original Sanskrit Texts, IV, p. 1 22, where it is pointed out that we have here the germ of the Dwarf Incarnation of Vish/m ; and in A. Kuhn's treatise, ' Ueber Entwick- lungsstufen der Mythenbildung,' p. 128, where the following re- marks are made on the story : ' Here also we meet with the same struggle between light and darkness : the gods of light are vanquished and obtain from the Asuras, who divide the earth be- tween themselves, only as much room as is covered by Vishwu, who measures the atmosphere with his three steps. He represents (though I cannot prove it in this place) the sun-light, which, on shrinking into dwarf's size in the evening, is the only means of preservation that is left to the gods, who cover him with metres, i. e. with sacred hymns (probably in order to defend him from the powers of darkness), and in the end kindle Agni in the east — the dawn — and thereby once more obtain possession of the earth.' Compare also the corresponding legend in Taitt. Br. Ill, 2, 9, 7, 60 ^ATAPATHA-BRAHMAiVA. were not offended at this, but said : * Much indeed they gave us, who gave us what is equal in size to the sacrifice.' 6. Having then laid him down eastwards, they enclosed him on all (three) sides with the metres, saying (Va^. S. I, 27), on the south side, 'With the Gayatri metre I enclose thee ! ' on the west side : ' With the Trish/ubh metre I enclose thee ! ' on the north side : 'With the 6^agati metre I enclose theeM' 7. Having thus enclosed him on all (three) sides, and having placed Agni (the fire) on the east side, they went on worshipping and toiling with it (or him, i.e. Vish;m, the sacrifice). By it they obtained (sam-vid) this entire earth; and because they obtained by it this entire (earth), therefore it (the sacrificial ground) is called vedi (the altar). For this reason they say, ' As great as the altar is, so great is the earth ; ' for by it (the altar) they obtained this entire (earth). And, verily, he who so understands this, wrests likewise this entire (earth) from his rivals, excludes his rivals from sharing in it. 8.
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.
1per part, or surface'). Cf. also Say. on Taitt. S. I, I, 9 (P- 155)- ^ The Taitt. Br. (Ill, 2, 9, 3) identifies the fold (pen, stable) with the metres (? which enclose the altar in the shape of the first set of lines), cf. Szt. Br. I, 2, 5, 6 seq. This identification rests on the double meaning of go (in gosthanam) as ' cow' and 'metre.* I KANDA, 2 ADHYAYA, 4 BRAHMAA^A, 1 8. 57 says to the divine Savitr^ : ' Tie him down to bUnd darkness!' when he says 'to the furthest end of the earth,' — ' With a hundred fetters !' by this he means to say, 'so that he cannot free himself.' — ' Him who hates us and whom we hate, do not release from there !' Whether or not he wishes to exorcise, let him say: ' So and so ... do not release from there!' 17. He then throws (the wooden sword) a second time, with the text (Va^. S. I, 26) : ' May I drive Araru away from the earth, the place of offerings!' Araru \ namely, was an Asura and Rakshas. Him the gods drove away from this (earth), and in the same way he (the Adhvaryu) thereby drives him away from this (earth). He adds (whilst repeating the several corresponding acts) : ' Go to the fold, the abode of the cows ! May the sky rain on thee ! Tie him down, O divine Savitrz, to the furthest end of the earth, with a hundred fetters, him who hates us and whom we hate, do not release him from there !' 18. The Agnidhra presses it down (on the heap of rubbish), with the text (Vaf. S. I, 26): ' O Araru! thou shalt not fly up to heaven !' For when the gods drove away Araru, the Asura- Rakshas, he wished to fly up to heaven. Agni pressed him down, saying, ' O Araru, thou shalt not fly up to heaven!' and he did not fly up to heaven. In the same way the ^ Of this demon we have no further particulars except that in Rig-vedaX, 99, 10, he is said to have four feet; see alsoTaitt.Br.III, 2, 9, 4 seq. Perhaps there is some connection between Araru and the Arurmaghas in Ait. Br. VII, 28, and the Arunmukhas in Kaushtt. Up. 3, I ; both of them enemies of Indra. Cf. INI. Haug's and Max MuUer's translations of these works ; and Weber, Ind. Stud. I, 411. 58 i-ATAPATHA-BRAHMA^A. Adhvaryu thereby cuts him off from this world, and the Agnidhra from the side of heaven. That is the reason why he does this. 19. He then throws (the wooden sword) a third time, with the text (Va^. S. I, 26) : ' Let thy drop not spring up to the sky!' Her (the earth's) drop no doubt is that moisture of hers upon which the creatures subsist.
2That is the reason why he does this. 19. He then throws (the wooden sword) a third time, with the text (Va^. S. I, 26) : ' Let thy drop not spring up to the sky!' Her (the earth's) drop no doubt is that moisture of hers upon which the creatures subsist. ' Let this thine (moisture) not fly away to the sky !' he thereby says. — He adds (whilst again repeating the several acts) : ' Go to the fold, the abode of the cows ! May the sky rain on thee ! Tie him down, O divine Savitr/, to the furthest end of the earth, with a hundred fetters, him who hates us and whom we hate, do not release him from there!' 20. Three times he throws it, with the sacrificial formula (Ya^is) ; for three are these worlds, and with these worlds he thereby puts him (the evil spirit) down ^ And what these worlds are, that in truth is the Ya^is : for that reason he throws it thrice with the sacrificial formula. .21. Silently (he throws) a fourth time ^. What fourth world there may or may not be beyond these (three), by that one he thereby drives away the spiteful enemy. For uncertain indeed is what fourth world there may or may not be beyond these (three); and uncertain also is what (is done) silently : for that reason (he throws) silently a fourth time. ^ In the corresponding passage of the Black Ya^^-us (Taitt. Br. Ill, 2, 9, 5 seq.) the Adhvaryu is represented as driving the enemy away from the four worlds by throwing the sword four times. "^ When, together with the dug-out soil, he throws the grass-bush on the heap of rubbish. Katy. II, 6, 24. I KANDA, 2 ADHYAYA, 5 BRAHMA2VA, 5. 59 Fifth Brahmajva. 1. The gods and the Asuras, both of them sprung from Pra^apati, were contending for superiority. Then the gods were worsted, and the Asuras thought : ' To us alone assuredly belongs this world ! ' 2. They thereupon said: 'Well then, let us divide this world between us ; and having divided it, let us subsist thereon!' They accordingly set about, dividing it with ox-hides from west to east. 3. The gods then heard of this, and said : ' The Asuras are actually dividing this earth : come, let us go to where the Asuras are dividing it. For what would become of us, if we were to get no share in it ? ' Placing Vis h;^u, (in the shape of) this very sacrifice, at their head, they went (to the Asuras). 4. They then said: 'Let us share in this earth along with yourselves ! Let a part of it be ours !' The Asuras replied rather grudgingly : ' As much as this Vish;m lies upon, and no more, we give you ! ' 5.
3ifice, at their head, they went (to the Asuras). 4. They then said: 'Let us share in this earth along with yourselves ! Let a part of it be ours !' The Asuras replied rather grudgingly : ' As much as this Vish;m lies upon, and no more, we give you ! ' 5. Now Vish?^u was a dwarfs The gods, however, ^ This legend is given in Muir's Original Sanskrit Texts, IV, p. 1 22, where it is pointed out that we have here the germ of the Dwarf Incarnation of Vish/m ; and in A. Kuhn's treatise, ' Ueber Entwick- lungsstufen der Mythenbildung,' p. 128, where the following re- marks are made on the story : ' Here also we meet with the same struggle between light and darkness : the gods of light are vanquished and obtain from the Asuras, who divide the earth be- tween themselves, only as much room as is covered by Vishwu, who measures the atmosphere with his three steps. He represents (though I cannot prove it in this place) the sun-light, which, on shrinking into dwarf's size in the evening, is the only means of preservation that is left to the gods, who cover him with metres, i. e. with sacred hymns (probably in order to defend him from the powers of darkness), and in the end kindle Agni in the east — the dawn — and thereby once more obtain possession of the earth.' Compare also the corresponding legend in Taitt. Br. Ill, 2, 9, 7, 60 ^ATAPATHA-BRAHMAiVA. were not offended at this, but said : * Much indeed they gave us, who gave us what is equal in size to the sacrifice.' 6. Having then laid him down eastwards, they enclosed him on all (three) sides with the metres, saying (Va^. S. I, 27), on the south side, 'With the Gayatri metre I enclose thee ! ' on the west side : ' With the Trish/ubh metre I enclose thee ! ' on the north side : 'With the 6^agati metre I enclose theeM' 7. Having thus enclosed him on all (three) sides, and having placed Agni (the fire) on the east side, they went on worshipping and toiling with it (or him, i.e. Vish;m, the sacrifice). By it they obtained (sam-vid) this entire earth; and because they obtained by it this entire (earth), therefore it (the sacrificial ground) is called vedi (the altar). For this reason they say, ' As great as the altar is, so great is the earth ; ' for by it (the altar) they obtained this entire (earth). And, verily, he who so understands this, wrests likewise this entire (earth) from his rivals, excludes his rivals from sharing in it. 8.
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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