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VI ADHYAYA, 4 BRAHMANA, 23.
21. Athâsyâ ûrû vihâpayati, vigihîthâm dyâvâprithivî iti tasyâm artham nishtâya mukhena mukham sandhâya trir enâm anulomâm1anumârshti, Vishnur yonim kalpayatu, Tvashțâ rûpâni pimsatu, âsiñkatu Pragâpatir Dhâtâ garbham dadhatu te. Garbham dhehi Sinîvâli, garbham dhehi prithushtuke, garbham te Asvinau devâv âdhattâm pushkarasragau.
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22. Hiranmayi arani yâbhyâm nirmanthatâm2 asvinau, tam te garbham havâmahe dasame mâsi sûtave. Yathâgnigarbhâ prithivi, yathâ dyaur indrena garbhini, vâyur disâm yathâ garbha evam garbham dadhâmi te 'sâv iti".
23. Soshyantim adbhir abhyukshati. Yathâ vâyuh pushkarinim samiñgayati sarvatah, evâ te garbha egatu sahâvaitu garâyunâ. Indrasyâyam vragah kritah sârgalah saparisrayah, tam indra nirgahi garbhena sâvarâm 10 saheti.
was an old proverbial formula, and that it meant originally no more than 'I am he, and thou art she.' But this meaning was soon forgotten. In the Khând. Up. I, 6, 1, we find sâ explained as earth, ama as fire (Sacred Books of the East, vol. i, p. 13). In the Ait. Brahmana sâ is explained as Rik, ama as Sâman. I have therefore in our passage also followed the interpretation of the commentary, instead of rendering it, 'I am he, and thou art she; thou art she, and I am he.'
1 Anulomam, mûrdhânam ârabhya pâdântam.
2 Nirmathitavantau. 3 Asvinau devau, Mâdhyandina text. Dadhâmahe, Mâdhyandina text. Instead of sûtave, A. has suyate, B. sûtaye.
5 Iti nama grihnâti, Mâdhyandina text. Sankara says, asâv iti tasyâh. Ânandagiri says, asâv iti patyur vâ nirdesah; tasyâ nâma grihnâtîti pûrvena sambandhah. Dvivedaganga says, ante bhartâsâv aham iti svâtmano nâma grihnâti, bhâryâyâ vâ.
• See Pâraskara Grihya-sûtra I, 16 seq.
7 Vâtah, M.
• Argadayâ nirodhena saha vartamânah sârgadah, Dvivedaganga. Saparisrayah, parisrayena parivesh/anena garâyunâ sahitah, Dvivedaganga.
10 Sâvarâm is the reading given by Poley, Roer, A. and B.
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