Цитата:
В английском переводе с санскритского оригинала смысл текста несколько другой:
Это перевод Ригведы H.H. Wilson 1866 года, как сказано, выполненный им с ориентацией на комментарии Вед, сделанные Саяной (комментатор Вед, живший в 14 веке). В комментарии к РВ 1.71.5 Саяна делает отсылку к
Тайттирия-брахмана 2.1.2.10. Вот это место (перевод Paul-Emile Dumont, стр. 341,
https://archive.org/details/taittiriya-brahmanam_202207/Taittiriya%20Brahmanam%20Eng/page/341/mode/2up?view=theater):
Цитата:
Prajapati desired: "May I propagate offspring." He saw this pair, (namely) the Agnihotra (which is composed of two libations). He offered it, (i.e., the Agnihotra) after the sun had risen, offering one (libation) with a sacrificial formula, the other silently (i.e., without any formula). By doing so he propagates offspring.
Т.е. Тайттирия-брахмана призывает воспринимать это место символически-ритуалистически.
Вот это же место (РВ 1.71.5) в переводе Jamison (W. Jamison and Joel P. Brereton, The Rigveda, Oxford University Press, 2014):
Цитата:
When he made the sap [=semen] for great Father Heaven, noting the
caresses he stealthily crept up (on him).
The archer boldly loosed a missile at him (when) the god placed his
“spark” in his own daughter.
Т.е. Jamison переводит это место в духе Елизаренковой. Более того, в предисловии на стр. 50 говорится:
Цитата:
If Heaven and Earth are the archetypal parents, who are their progeny? This is mentioned less than one might expect, but in a few hymns it is clearly stated that the gods are their children and especially the Sun. A less beneficent aspect of Heaven’s fatherhood is found in a myth, obliquely but vividly referred to a few times in the Rigveda (I.71.5,8; X.61.5–7) and told more clearly in Vedic prose (though with Prajāpati substituting for Heaven)—namely his rape of his own daughter.
Или в переводе на русский:
Если Небо и Земля — архетипические родители, то кто их потомство? Об этом упоминается реже, чем можно было бы ожидать, но в нескольких гимнах ясно говорится, что боги — их дети, особенно Солнце. Менее благотворный аспект отцовства Небес обнаруживается в мифе, косвенно, но ярко упомянутом несколько раз в Ригведе (I.71.5,8; X.61.5–7) и более ясно рассказанном в ведической прозе (хотя Праджапати заменяет Небеса), а именно, в изнасиловании им собственной дочери.
Т.е. Jamison дополнительно ссылается (правда к сожалению без ссылок) на "ведическую прозу", где об этом мифологическом сюжете рассказывается более подробно.
Касательно этой "ведической прозы" интенсивное гугление дало следующие результаты:
Айтарея Брахмана 3.33-34 (Haug M. The Aitareya Brahmanam of the Rigveda. Vol. 2, стр. 217-221)
Шатапатха Брахмана 1.7.4 (
https://www.wisdomlib.org/hinduism/book/satapatha-brahmana-sanskrit/d/doc1051613.html)
Шатапатха Брахмана 6.1.3.1-19 (
https://www.wisdomlib.org/hinduism/book/satapatha-brahmana-sanskrit/d/doc1054521.html)
В Айтарея Брахмана 3.33-34, Шатапатха Брахмана 1.7.4 данный мифологический сюжет воспринимается в натуралистическом ключе (т.е. в духе перевода Елизаренковой). И там даже рассказывается, кто был тот "
стрелок", что "
дерзко пустил стрелу в него" (в Небо-Отца-Праджапати).
В Шатапатха Брахмана 6.1.3.1-19 данный сюжет интерпретируется космогонически (как история превечного Агни, самовоспрозведшего себя во можестве форм):
Цитата:
Verily, Prajapati alone was here in the beginning. He desired, “May I exist, may I reproduce myself!”
...
“This has indeed become (bhu) a foundation (resting-place),” so he thought: whence it became the earth (bhumi). He spread it out (prath): it became the broad (earth, prithivi). On this earth, as on a foundation, the beings, and the lord of beings, consecrated themselves for a year: the lord of beings was the master of the house, and Ushas (the Dawn) was the mistress.
Now, those beings are the seasons; and that lord of beings is the year; and that Ushas, the mistress, is the Dawn. And these same creatures, as well as the lord of beings, the year, laid seed into Ushas. There a boy (kumara) was born in a year: he cried.
Prajapati said to him, “My boy, why criest thou, when thou art born out of labour and trouble?” He said, “Nay, but I am not freed from (guarded against) evil; I have no name given me: give me a name!” Hence one should give a name to the boy that is born, for thereby one frees him from evil;—even a second, even a third (name), for thereby one frees him from evil time after time.
He said to him, “Thou art Rudra.” And because he gave him that name, Agni became suchlike (or, that form), for Rudra is Agni: because he cried (rud) therefore he is Rudra. He said, “Surely, I am mightier than that: give me yet a name!”
He said to him, “Thou art Sarva.” And because he gave the him that name, the waters became suchlike, for Sarva is the waters, inasmuch as from the water everything (sarva) here is produced. He said, “Surely, I am mightier than that: give me yet a name!”
He said to him, “Thou art Pashupati.” And because he gave him that name, the plants became suchlike, for Pashupati is the plants: hence when cattle (pashu) get plants, then they play the master (patiy). He said, “Surely, I am mightier than that: give me yet a name!”
He said to him, “Thou art Ugra.” And because he gave him that name, Vayu (the wind) became suchlike, for Ugra is Vayu: hence when it blows strongly, they say 'Ugra is blowing.' He said, “Surely, I am mightier than that: give me yet a name!”
He said to him, “Thou art Ashani.” And because he gave him that name, the lightning became suchlike, for Ashani is the lightning: hence they say of him whom the lightning strikes, “Ashani has smitten him.” He said, “Surely, I am mightier than that: give me yet a name!”
He said to him, “Thou art Bhava.” And because he gave him that name, Parjanya (the rain-god) became suchlike; for Bhava is Parjanya, since everything here comes (bhavati) from the rain-cloud. He said, “Surely, I am mightier than that: give me yet a name!”
He said to him, “Thou art Mahan Devah (the Great God).” And because he gave him that name, the moon became suchlike, for the moon is Prajapati, and Prajapati is the Great God. He said, “Surely, I am mightier than that: give me yet a name!”
He said to him, “Thou art Ishana (the Ruler).” And because he gave him that name, the Sun became suchlike, for Ishana is the Sun, since the Sun rules over this All. He said, “So great indeed I am: give me no other name after that!”
These then are the eight forms of Agni. Kumara (the boy) is the ninth: that is Agni’s threefold state.
And because there are eight forms of Agni-the Gayatri consisting of eight syllables—therefore they say, “Agni is Gayatra.” That boy entered into the forms one after another; for one never sees him as a mere boy (kumara), but one sees those forms of his, for he assumed those forms one after another.
.