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VI ADHYÂVA, 4 BRÂHMANA, 23.
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21. Athấsya Ard vihapayati, vigihitham dyivấprithivi iti tasyâm artham nishtâya mukhena mukham sandhaya trir enâm anulomâm anumârshti, Vishnur yonim kalpayatu, Tvashtâ rûpâni pimsatu, âsiñkatu Pragâ patir Dhâtà garbham dadhatu te. Garbham dhehi Sinivali, garbham dhehi prithushtuke, garbham te Asvinau devâv âdhattâm pushkarasragau.
22. Hiranmayi arani yâbhyâm nirmanthatâm asvinau, tam te garbham havâmahe 4 dasame mâsi sůtave. Yathâgnigarbhà prithivi, yatha dyaur indrena garbhini, vâyur disâm yathâ garbha evam garbham dadhâmi te 'sâv iti 6.
23. Soshyantimadbhir abhyukshati. Yathâ vâyuh? pushkarinim samiñgayati sarvatah, evâ te garbha egatu sahâvaitu garāyunâ. Indrasyâyam vragah kritah sârgalah 8 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. Brâhmana sã 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. 9 Nirmathitavantau. 3 Asvinau devau, Mâdhyandina text.
• Dadhâmahe, Madhyandina text. Instead of sûtave, A. has sûyate, B. sûtaye.
o Iti nâma grihnâti, Mâdhyandina text. Sankara says, asâv iti tasyâh. Ânandagiri says, asâv iti patyur vâ nirdesah; tasyâ nâma grihnâtîti pûrvena sambandhah. Dvivedaganga says, ante bhartasâv aham iti svâtmano nâma grihnâti, bhâryâyâ vâ.
See Pâraskara Grihya-sûtra I, 16 seq. ? Vâtah, M. 8 Argadayâ nirodhena saha vartamânah sârgadah, Dvivedaganga.
Saparisrayah, parisrayena pariveshłanena garâyunâ sahitah, Dvivedaganga.
10 Savaram is the reading given by Poley, Roer, A. and B.
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