Fetching
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One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
113 speak at the end of a year, for at the end of a year Prag&pati tried to speak. : 4. When he was first speaking Pragdpati spoke (words) of one syllable and of two syllables; whence a child, when first speaking, speaks (words) of one syllable and of two syllables. 5. These (three words consist of) five syllables : he made them to be the five seasons, and thus there are these five seasons. At the end of the (first) year, Prag4pati rose to stand on these worlds thus produced; whence a child tries to stand up at the end of a year, for at the end of a year Pragapati stood up. 6. He was born with a life of a thousand years: even as one might see in the distance the opposite shore, so did he behold the opposite shore (the end) of his own life. 7. Desirous of offspring, he went on singing praises and toiling. He laid the power of reproduction into his own self. By (the breath of) his mouth he created the gods: the gods were created on entering the sky; and this is the godhead of the gods (deva) that they were created on entering the sky (div). Having created them, there was, as it were, daylight for him; and this also is the godhead of the gods that, after creating them, there was, as it were, daylight (diva) for him. 8. And by the downward breathing he created the Asuras: they were created on entering this earth. Having created them there was, as it were, darkness for him. 9g. He knew, ‘Verily, I have created evil for myself since, after creating, there has come to be, as it were, darkness for me. Even then he smote 14 SATAPATHA-BRAHMANA, them with evil, and owing to this it was that they were overcome ; whence people say, ‘Not true is that regarding (the fight between) the gods and Asuras which is related partly in the tale and partly in the legend; for it was even then that Pragdpati smote them with evil, and it was owing to this that they were overcome.’ ° 10. Therefore it is with reference to this that the Rishi has said, ‘Not for a single day hast thou fought, nor hast thou any enemy, O Maghavan: illusion is what they say concerning thy battles; no foe hast thou fought either to-day or aforetime.’ 11. Now what daylight, as it were, there was for him, on creating the gods, of that he made the day; and what darkness, as it were, there was for him, on creating the Asuras, of that he made the night: they are these two, day and night. 12. Pragdpati bethought himself, ‘Everything (sarva), indeed, I have obtained by stealth (tsar) who have created these deities:’ this became the ‘sarvatsara, for ‘sarvatsara,’ doubtless, is the same’ as ‘samvatsara (year). And, verily, whosoever thus knows ‘ samvatsara’ to be the same as ‘ sarvatsara},’ is not overcome by any evil which, by magic art, steals upon him (tsar); and whosoever thus knows ‘samvatsara’ to be the same as ‘sarvatsara,’ overcomes against whomsoever he practises magic art.
2And, verily, whosoever thus knows ‘ samvatsara’ to be the same as ‘ sarvatsara},’ is not overcome by any evil which, by magic art, steals upon him (tsar); and whosoever thus knows ‘samvatsara’ to be the same as ‘sarvatsara,’ overcomes against whomsoever he practises magic art. 13. Pragdpati bethought himself, ‘Verily, I have created here a counterpart of myself, to wit, the year;’ whence they say, ‘ Prag4pati is the year;’ for he created it to be a counterpart of himself: 7 Or, whosoever knows the ‘all-stealing’ power of the year. XI KANDA, I ADHYAYA, 6 BRAHMANA, 17, 15 inasmuch as ‘samvatsara (year), as well as ‘Pragapati,’ consists of four syllables, thereby it (the year) is a counterpart of him. 14. Now, these are the deities who were created out of Prag4patii—Agni, Indra, Soma, and Paramesh/¢Ain Prag4patya. 15. They were born with a life of a thousand years: even as one would see in the distance the opposite shore, so did they behold the opposite shore of their own life. 16. They went on singing praises and toiling. Then Paramesh/¢4in, son of Pragdpati, saw that sacrifice, the New and Full-moon offerings, and performed these offerings. Having performed them, he desired, ‘Would I were everything here!’ He became the waters, for the waters are everything here, inasmuch as they abide in the furthest place ; for he who digs here on earth finds indeed water ; and, in truth, it is from that furthest place, to wit, from yonder sky that he' rains, whence the name ParameshéAin (abiding in the furthest, highest place). 17. ParameshéAin spake unto his father Pragapati, ‘I have discovered a sacrifice which fulfils wishes: let me perform this for thee !’—‘ So be it!’ he said. He accordingly performed it? for him. Having sacrificed, he (Prag4pati) desired, ‘Would I were everything here!’ He became the breath (vital air), for breath is everything here: PragApati is that breath which blows here (the wind); and whatsoever knows that it is thus he blows is his (PragApati’s) eyesight; and whatsoever is endowed 1 Viz. Parganya, the rain-god, according to Sayana. 2 Viz. officiating as his, Prag4pati’s, priest. 16 SATAPATHA-BRAHMANA. with breath is Pragdpati. And, verily, whosoever thus knows that eyesight of Pragdpati becomes, as it were, manifest. 18, Pragdpati spake unto his son Indra, ‘ Let me perform for thee this wish-fulfilling sacrifice which Paramesh¢Ain has just performed for me.’—‘ So be it!’ he said. He accordingly performed it for him. Having sacrificed, he (Indra) desired, ‘Would that I were everything here!’ He became speech (vaé), for speech is everything here; whence they say, ‘Indra is Va&.’
3He accordingly performed it for him. Having sacrificed, he (Indra) desired, ‘Would that I were everything here!’ He became speech (vaé), for speech is everything here; whence they say, ‘Indra is Va&.’ 19. Indra spake unto his brothers Agni and Soma, ‘ Let me perform for you this wish-fulfilling sacrifice which our father Prag4pati has just performed for me.’—‘ So be it!’ they said. He accordingly performed it for them. Having sacrificed, those two desired, ‘Would that we were everything here!’ One of them became the eater of food, and the other became food: Agni became the eater of food, and Soma food; and the eater of food, and food, indeed, are everything here. 20. These five deities, then, performed that wishfulfilling sacrifice; and for whatever wish they sacrificed, that wish of theirs was fulfilled; and, verily, for whatever wish one performs that sacrifice, that wish of his is fulfilled. 21. When they had sacrificed they beheld (discovered) the eastern quarter, and made it the eastern (front) quarter; as it now is that eastern (front) quarter: therefore creatures here move in a forward direction, for they (the gods) made that the front quarter. ‘Let us improve it? from here!’ * Or, perhaps, raise it, bring it nearer. The St. Petersb. Dict. XI KANDA, I ADHYAYA, 6 BRAHMANA, 23. 17 they said, and made it to be strength. ‘May we see! this strength!’ they said; and it became yonder sky 2. 22, They then beheld the southern quarter, and made it the southern quarter; and it now is that southern (right, dakshiz4) quarter: whence the dakshiz4 (cows) stand to the south (of the altar)*, and are driven up from the south, for they made that the southern one (dakshin4). ‘Let us improve it from here!’ they said, and made it to be space. ‘May we see this space!’ they said; and it became this air, for that (air) is space; for even as the resting-place here in this world is clearly the earth, so the resting-place there in yonder world is clearly this air ; and because, whilst being here on earth, one does not see that space, therefore people say, ‘That space (or, yonder world) is invisible.’ 23. They then beheld the western quarter, and made it (to represent) hope,—wherefore it is only when‘, after going forwards (to the east), one takes ‘ upa-kurute’ here in the sense of ‘ to cherish (hegen, pflegen) ;’ Professor Delbrtick, Altind. Syntax, p. 238, doubtfully in that of ‘worship, revere (verehren);’—enim présim disam upetya itak param kurvimahi karyantaram srigemahi, Say. 1 The particle ‘khalu’ might perhaps be rendered by ‘really,’ “ or—‘ could we but see it,’ ‘ were it but (really) visible to us.’ 2 That is, it was moved up to them. > See IV, 3, 4, 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.
113 speak at the end of a year, for at the end of a year Prag&pati tried to speak. : 4. When he was first speaking Pragdpati spoke (words) of one syllable and of two syllables; whence a child, when first speaking, speaks (words) of one syllable and of two syllables. 5. These (three words consist of) five syllables : he made them to be the five seasons, and thus there are these five seasons. At the end of the (first) year, Prag4pati rose to stand on these worlds thus produced; whence a child tries to stand up at the end of a year, for at the end of a year Pragapati stood up. 6. He was born with a life of a thousand years: even as one might see in the distance the opposite shore, so did he behold the opposite shore (the end) of his own life. 7. Desirous of offspring, he went on singing praises and toiling. He laid the power of reproduction into his own self. By (the breath of) his mouth he created the gods: the gods were created on entering the sky; and this is the godhead of the gods (deva) that they were created on entering the sky (div). Having created them, there was, as it were, daylight for him; and this also is the godhead of the gods that, after creating them, there was, as it were, daylight (diva) for him. 8. And by the downward breathing he created the Asuras: they were created on entering this earth. Having created them there was, as it were, darkness for him. 9g. He knew, ‘Verily, I have created evil for myself since, after creating, there has come to be, as it were, darkness for me. Even then he smote 14 SATAPATHA-BRAHMANA, them with evil, and owing to this it was that they were overcome ; whence people say, ‘Not true is that regarding (the fight between) the gods and Asuras which is related partly in the tale and partly in the legend; for it was even then that Pragdpati smote them with evil, and it was owing to this that they were overcome.’ ° 10. Therefore it is with reference to this that the Rishi has said, ‘Not for a single day hast thou fought, nor hast thou any enemy, O Maghavan: illusion is what they say concerning thy battles; no foe hast thou fought either to-day or aforetime.’ 11. Now what daylight, as it were, there was for him, on creating the gods, of that he made the day; and what darkness, as it were, there was for him, on creating the Asuras, of that he made the night: they are these two, day and night. 12. Pragdpati bethought himself, ‘Everything (sarva), indeed, I have obtained by stealth (tsar) who have created these deities:’ this became the ‘sarvatsara, for ‘sarvatsara,’ doubtless, is the same’ as ‘samvatsara (year). And, verily, whosoever thus knows ‘ samvatsara’ to be the same as ‘ sarvatsara},’ is not overcome by any evil which, by magic art, steals upon him (tsar); and whosoever thus knows ‘samvatsara’ to be the same as ‘sarvatsara,’ overcomes against whomsoever he practises magic art.
2And, verily, whosoever thus knows ‘ samvatsara’ to be the same as ‘ sarvatsara},’ is not overcome by any evil which, by magic art, steals upon him (tsar); and whosoever thus knows ‘samvatsara’ to be the same as ‘sarvatsara,’ overcomes against whomsoever he practises magic art. 13. Pragdpati bethought himself, ‘Verily, I have created here a counterpart of myself, to wit, the year;’ whence they say, ‘ Prag4pati is the year;’ for he created it to be a counterpart of himself: 7 Or, whosoever knows the ‘all-stealing’ power of the year. XI KANDA, I ADHYAYA, 6 BRAHMANA, 17, 15 inasmuch as ‘samvatsara (year), as well as ‘Pragapati,’ consists of four syllables, thereby it (the year) is a counterpart of him. 14. Now, these are the deities who were created out of Prag4patii—Agni, Indra, Soma, and Paramesh/¢Ain Prag4patya. 15. They were born with a life of a thousand years: even as one would see in the distance the opposite shore, so did they behold the opposite shore of their own life. 16. They went on singing praises and toiling. Then Paramesh/¢4in, son of Pragdpati, saw that sacrifice, the New and Full-moon offerings, and performed these offerings. Having performed them, he desired, ‘Would I were everything here!’ He became the waters, for the waters are everything here, inasmuch as they abide in the furthest place ; for he who digs here on earth finds indeed water ; and, in truth, it is from that furthest place, to wit, from yonder sky that he' rains, whence the name ParameshéAin (abiding in the furthest, highest place). 17. ParameshéAin spake unto his father Pragapati, ‘I have discovered a sacrifice which fulfils wishes: let me perform this for thee !’—‘ So be it!’ he said. He accordingly performed it? for him. Having sacrificed, he (Prag4pati) desired, ‘Would I were everything here!’ He became the breath (vital air), for breath is everything here: PragApati is that breath which blows here (the wind); and whatsoever knows that it is thus he blows is his (PragApati’s) eyesight; and whatsoever is endowed 1 Viz. Parganya, the rain-god, according to Sayana. 2 Viz. officiating as his, Prag4pati’s, priest. 16 SATAPATHA-BRAHMANA. with breath is Pragdpati. And, verily, whosoever thus knows that eyesight of Pragdpati becomes, as it were, manifest. 18, Pragdpati spake unto his son Indra, ‘ Let me perform for thee this wish-fulfilling sacrifice which Paramesh¢Ain has just performed for me.’—‘ So be it!’ he said. He accordingly performed it for him. Having sacrificed, he (Indra) desired, ‘Would that I were everything here!’ He became speech (vaé), for speech is everything here; whence they say, ‘Indra is Va&.’
3He accordingly performed it for him. Having sacrificed, he (Indra) desired, ‘Would that I were everything here!’ He became speech (vaé), for speech is everything here; whence they say, ‘Indra is Va&.’ 19. Indra spake unto his brothers Agni and Soma, ‘ Let me perform for you this wish-fulfilling sacrifice which our father Prag4pati has just performed for me.’—‘ So be it!’ they said. He accordingly performed it for them. Having sacrificed, those two desired, ‘Would that we were everything here!’ One of them became the eater of food, and the other became food: Agni became the eater of food, and Soma food; and the eater of food, and food, indeed, are everything here. 20. These five deities, then, performed that wishfulfilling sacrifice; and for whatever wish they sacrificed, that wish of theirs was fulfilled; and, verily, for whatever wish one performs that sacrifice, that wish of his is fulfilled. 21. When they had sacrificed they beheld (discovered) the eastern quarter, and made it the eastern (front) quarter; as it now is that eastern (front) quarter: therefore creatures here move in a forward direction, for they (the gods) made that the front quarter. ‘Let us improve it? from here!’ * Or, perhaps, raise it, bring it nearer. The St. Petersb. Dict. XI KANDA, I ADHYAYA, 6 BRAHMANA, 23. 17 they said, and made it to be strength. ‘May we see! this strength!’ they said; and it became yonder sky 2. 22, They then beheld the southern quarter, and made it the southern quarter; and it now is that southern (right, dakshiz4) quarter: whence the dakshiz4 (cows) stand to the south (of the altar)*, and are driven up from the south, for they made that the southern one (dakshin4). ‘Let us improve it from here!’ they said, and made it to be space. ‘May we see this space!’ they said; and it became this air, for that (air) is space; for even as the resting-place here in this world is clearly the earth, so the resting-place there in yonder world is clearly this air ; and because, whilst being here on earth, one does not see that space, therefore people say, ‘That space (or, yonder world) is invisible.’ 23. They then beheld the western quarter, and made it (to represent) hope,—wherefore it is only when‘, after going forwards (to the east), one takes ‘ upa-kurute’ here in the sense of ‘ to cherish (hegen, pflegen) ;’ Professor Delbrtick, Altind. Syntax, p. 238, doubtfully in that of ‘worship, revere (verehren);’—enim présim disam upetya itak param kurvimahi karyantaram srigemahi, Say. 1 The particle ‘khalu’ might perhaps be rendered by ‘really,’ “ or—‘ could we but see it,’ ‘ were it but (really) visible to us.’ 2 That is, it was moved up to them. > See IV, 3, 4, 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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