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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
18. The All-gods spake, ‘ This sap (of the rice and barley plants) truly belongs to those two, heaven and earth: let us, then, allow those two a share in it!’ They accordingly assigned that share to them, to wit, the cake on one potsherd offered to heaven ' The MS. of the Kaava recension has: Tasm4d esha aindragno dasakap4lah purolaso bhavati. The commentary on K&ty. IV, 6, 1, on the other hand, makes it a cake on eleven potsherds. ? Or, he may do so. Katy. IV, 6, 7 leaves the option between new and old grain. Bb2 372 SATAPATHA-BRAHMANA. and earth!. This is why there is a cake on one potsherd (kap4la) for heaven and earth. Now this (earth) is, doubtless, the cup (depository, kapala) of that (sap)?; and she indeed is one only: hence (the cake) consists of one potsherd. ' g. An offence (is thereby committed) by him; since, for whatever deity sacrificial food may be taken out, the Svishéakvct (Agni, the maker of good offering) is invariably allowed a share in it after (the respective deity). But that (cake) he offers entire, and he does not cut off a portion for the Svish¢akrzt : this is an offence, and consequently (that cake), when offered, turns upside down. 10. Hence they say, ‘That (cake) contained on one potsherd has turned upside down: it will throw the kingdom into disorder.’ No offence (is, however, committed) by him, for the Ahavantya is the support of oblations; and if, after reaching the Ahavantya, (the cake) were to turn upside down ten times, he need not heed it. And if others ask as to who would care to incur (the result of) such a combination (of errors), let him offer nothing but butter; for clarified butter is manifestly the sap of 1 This is a ‘low-voiced’ oblation, the invitatory and offering prayers thereat (with the exception of the concluding ‘ Vausha?’ and ‘Om’) being pronounced in a low tone. See p.171, note 1; Pp. 192, note 1. 4 The K4zva text has : ‘ The reason why it consists of one kapala is that this earth is a kapala, and that she is one only.’ * The KAnva recension has as follows:—As to this they say, ‘It should not be a one-cup cake, (because) therein a neglect is (involved).’ Even so (idam nu): for whatever deity they take out sacrificial food, the Svishfakrit is invariably made to share in it after (the respective deity). That (cake) they offer whole : this is consequently a neglect. Moreover, it turns round (pary4bhavati). As to this they say, ‘ That (cake) has turned upside down,’ &c. II KANDA, 4 ADHYAYA, 3 BRAHMANA, 13. 373 those two, heaven and earth, so that he thereby manifestly gladdens those two with their own sap or essence: hence he need offer nothing but butter. 11. By performing that same sacrifice, the gods removed the magic spell as well as the poison from both kinds of plants,—those on which men and beasts subsist; and henceforward the men ate food and the cattle grazed. .
211. By performing that same sacrifice, the gods removed the magic spell as well as the poison from both kinds of plants,—those on which men and beasts subsist; and henceforward the men ate food and the cattle grazed. . 12. Now when he performs that sacrifice, he does so either for the reason that no one will then defile (the plants) either by magic or poison; or because the gods did so. And whatever share the gods assigned (to themselves), that share he thereby makes over to them. Moreover, he thereby renders wholesome and faultless both kinds of plants,— those on which men and beasts subsist; and these creatures subsist on those wholesome and faultless (plants) of his: this is why he performs that sacrifice. 13. The priests’ fee for this (sacrifice) consists of the first-born calf (of the season); for that is, as it were, the first-fruits (of the cattle). If he has already performed the new and full-moon offerings, let him first perform those offerings!, and thereupon the present (offering of first-fruits). If, on the other hand, he has not yet performed (the new and full-moon offerings), let them cook a £atushprasya? pap on the southern fire, and let the priests eat it. 1 I do not know how to account for the va. Sdyaza seems to take the passage thus :—‘If he be a Soma-sacrificer, or if he be performing the Darsapfirmamasa, [let him first perform that sacrifice, and] let him then perform the present one.’ The Oxford MS. of the Kazva text has:—Etat tasya karma ya fgano va sydd darsapirszamfsabhyam va yagetatha yo ’nigdno ’nvaharyapasana evaudanam Aatushprasyam pafet tam brahmanebhya upanidadhyat. * See II, 1, 4, 4 seq. 374 SATAPATHA-BRAHMANA. 14. Verily, there are two kinds of gods: for the gods themselves, assuredly, are gods; and those priests who have studied, and teach Vedic lore, are the human gods. And in like manner as that is offered whereon the Vasha¢ has been pronounced, so is that (offering of first-fruits consecrated by the feeding of the priests). Let him also, at this (sacrifice), give as much as is in his power, for no offering, they say, should be without a dakshiza. At the Agnihotra (performed at the time of the Agrayanesh/i) let him not offer (milk obtained from the eating of new corn)!; for were he to offer such at the Agnihotra, he would cause a conflict (between the deities of the two offerings), The Agrayana is one thing, and the Agnihotra is another: let him, therefore, not offer (new material) at the Agnihotra. FourtH BRAHMANA. Tue DA&xsndAyava SacrIFICE. This peculiar modification of the new and full-moon sacrifice seems to have been originated and generally to have been practised among the Dakshayazas, a royal family which was evidently still flourishing at the time of our author”. Here also two days were, as a rule, required for the performance, both at full and new moon; but while, at the ordinary sacrifice,
3Here also two days were, as a rule, required for the performance, both at full and new moon; but while, at the ordinary sacrifice, 1 Katy. has the rules IV, 6, rr: ‘In the case of one, who only performs the Agnihotra (and no longer the Darsap(rnamésa), the evening and moming Agnihotra-oblation (at the time of the Agrayana) is performed with new (corn). 12, ‘Or with the milk of (a cow) which has been fed with such (new corn).’ The Kava text has: ‘Now at the Agnihotra also some offer (milk obtained from new corn), but let him not do so; for he would raise a quarrel were he to offer (such milk).’ ® See Weber, Ind. Stud. I, P. 223; IV, p. 358; Ludwig, Rigveda III, p. 195. 11 KANDA, 4 ADHYAYA, 4 BRAHMANA, 2. 375 the first day was completely taken up with the preliminary ceremonies, the Dakshayanas spread the special offerings over both days, making each time two separate ishéis of them. The special havis, or sacrificial dishes, were, at the ordinary full-moon sacrifice, a rice-cake (to Agni, and another) to Agni and Soma; and at the new-moon sacrifice, a cake (to Agni, and another) to Indra and Agni, or, as an alternative, a dish of curds (sannayya) prepared of sweet and sour milk, offered to Indra (or Mahendra). The Daksh4yamas, on the other hand, offered the Agni-Soma and Indra-Agni cakes in the fore-noon of the first day, that of full and new moon respectively. The afternoons of the same days were then taken up with preliminary rites, such as the eating of fast-day food, the cutting of a palasa branch, driving away of the calves from the cows, &c. The second day’s performance commences (after the Agnihotra) with the election of the Brahman. The chief oblations of the day are (a cake to Agni, and) sour and sweet milk, offered separately to Indra at full moon ; and mixed (as sinnayya or payasy4) to Mitra and Varusa at new moon. At full moon some authorities add a special ishéi to Indra Vimridh (‘the Averter of evil’). The new-moon performance concludes with libations of whey to the divine coursers (the horses of the gods); and, optionally, with an ish/i to Aditya. The performance of the D&kshayama.sacrifice was held to be obligatory only for a period of fifteen years (see XI, 1, 2, 13), whereas the ordinary new and full-moon: offerings had to be performed for double that period from the setting up of the sacred fires. Nay, even the daily performance of it with certain modifications, for a whole year, was supposed to acquit the householder of any further obligation in this respect ; his sacrificial duties being henceforth limited to the performance of the Agnihotra, or morning and evening libations. The daily performance of the Dakshayana is so regulated that an afternoon and following forenoon are alternately assigned to the two days’ ceremonies of the ordinary fortnightly Dakshayana sacrifice.
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.
18. The All-gods spake, ‘ This sap (of the rice and barley plants) truly belongs to those two, heaven and earth: let us, then, allow those two a share in it!’ They accordingly assigned that share to them, to wit, the cake on one potsherd offered to heaven ' The MS. of the Kaava recension has: Tasm4d esha aindragno dasakap4lah purolaso bhavati. The commentary on K&ty. IV, 6, 1, on the other hand, makes it a cake on eleven potsherds. ? Or, he may do so. Katy. IV, 6, 7 leaves the option between new and old grain. Bb2 372 SATAPATHA-BRAHMANA. and earth!. This is why there is a cake on one potsherd (kap4la) for heaven and earth. Now this (earth) is, doubtless, the cup (depository, kapala) of that (sap)?; and she indeed is one only: hence (the cake) consists of one potsherd. ' g. An offence (is thereby committed) by him; since, for whatever deity sacrificial food may be taken out, the Svishéakvct (Agni, the maker of good offering) is invariably allowed a share in it after (the respective deity). But that (cake) he offers entire, and he does not cut off a portion for the Svish¢akrzt : this is an offence, and consequently (that cake), when offered, turns upside down. 10. Hence they say, ‘That (cake) contained on one potsherd has turned upside down: it will throw the kingdom into disorder.’ No offence (is, however, committed) by him, for the Ahavantya is the support of oblations; and if, after reaching the Ahavantya, (the cake) were to turn upside down ten times, he need not heed it. And if others ask as to who would care to incur (the result of) such a combination (of errors), let him offer nothing but butter; for clarified butter is manifestly the sap of 1 This is a ‘low-voiced’ oblation, the invitatory and offering prayers thereat (with the exception of the concluding ‘ Vausha?’ and ‘Om’) being pronounced in a low tone. See p.171, note 1; Pp. 192, note 1. 4 The K4zva text has : ‘ The reason why it consists of one kapala is that this earth is a kapala, and that she is one only.’ * The KAnva recension has as follows:—As to this they say, ‘It should not be a one-cup cake, (because) therein a neglect is (involved).’ Even so (idam nu): for whatever deity they take out sacrificial food, the Svishfakrit is invariably made to share in it after (the respective deity). That (cake) they offer whole : this is consequently a neglect. Moreover, it turns round (pary4bhavati). As to this they say, ‘ That (cake) has turned upside down,’ &c. II KANDA, 4 ADHYAYA, 3 BRAHMANA, 13. 373 those two, heaven and earth, so that he thereby manifestly gladdens those two with their own sap or essence: hence he need offer nothing but butter. 11. By performing that same sacrifice, the gods removed the magic spell as well as the poison from both kinds of plants,—those on which men and beasts subsist; and henceforward the men ate food and the cattle grazed. .
211. By performing that same sacrifice, the gods removed the magic spell as well as the poison from both kinds of plants,—those on which men and beasts subsist; and henceforward the men ate food and the cattle grazed. . 12. Now when he performs that sacrifice, he does so either for the reason that no one will then defile (the plants) either by magic or poison; or because the gods did so. And whatever share the gods assigned (to themselves), that share he thereby makes over to them. Moreover, he thereby renders wholesome and faultless both kinds of plants,— those on which men and beasts subsist; and these creatures subsist on those wholesome and faultless (plants) of his: this is why he performs that sacrifice. 13. The priests’ fee for this (sacrifice) consists of the first-born calf (of the season); for that is, as it were, the first-fruits (of the cattle). If he has already performed the new and full-moon offerings, let him first perform those offerings!, and thereupon the present (offering of first-fruits). If, on the other hand, he has not yet performed (the new and full-moon offerings), let them cook a £atushprasya? pap on the southern fire, and let the priests eat it. 1 I do not know how to account for the va. Sdyaza seems to take the passage thus :—‘If he be a Soma-sacrificer, or if he be performing the Darsapfirmamasa, [let him first perform that sacrifice, and] let him then perform the present one.’ The Oxford MS. of the Kazva text has:—Etat tasya karma ya fgano va sydd darsapirszamfsabhyam va yagetatha yo ’nigdno ’nvaharyapasana evaudanam Aatushprasyam pafet tam brahmanebhya upanidadhyat. * See II, 1, 4, 4 seq. 374 SATAPATHA-BRAHMANA. 14. Verily, there are two kinds of gods: for the gods themselves, assuredly, are gods; and those priests who have studied, and teach Vedic lore, are the human gods. And in like manner as that is offered whereon the Vasha¢ has been pronounced, so is that (offering of first-fruits consecrated by the feeding of the priests). Let him also, at this (sacrifice), give as much as is in his power, for no offering, they say, should be without a dakshiza. At the Agnihotra (performed at the time of the Agrayanesh/i) let him not offer (milk obtained from the eating of new corn)!; for were he to offer such at the Agnihotra, he would cause a conflict (between the deities of the two offerings), The Agrayana is one thing, and the Agnihotra is another: let him, therefore, not offer (new material) at the Agnihotra. FourtH BRAHMANA. Tue DA&xsndAyava SacrIFICE. This peculiar modification of the new and full-moon sacrifice seems to have been originated and generally to have been practised among the Dakshayazas, a royal family which was evidently still flourishing at the time of our author”. Here also two days were, as a rule, required for the performance, both at full and new moon; but while, at the ordinary sacrifice,
3Here also two days were, as a rule, required for the performance, both at full and new moon; but while, at the ordinary sacrifice, 1 Katy. has the rules IV, 6, rr: ‘In the case of one, who only performs the Agnihotra (and no longer the Darsap(rnamésa), the evening and moming Agnihotra-oblation (at the time of the Agrayana) is performed with new (corn). 12, ‘Or with the milk of (a cow) which has been fed with such (new corn).’ The Kava text has: ‘Now at the Agnihotra also some offer (milk obtained from new corn), but let him not do so; for he would raise a quarrel were he to offer (such milk).’ ® See Weber, Ind. Stud. I, P. 223; IV, p. 358; Ludwig, Rigveda III, p. 195. 11 KANDA, 4 ADHYAYA, 4 BRAHMANA, 2. 375 the first day was completely taken up with the preliminary ceremonies, the Dakshayanas spread the special offerings over both days, making each time two separate ishéis of them. The special havis, or sacrificial dishes, were, at the ordinary full-moon sacrifice, a rice-cake (to Agni, and another) to Agni and Soma; and at the new-moon sacrifice, a cake (to Agni, and another) to Indra and Agni, or, as an alternative, a dish of curds (sannayya) prepared of sweet and sour milk, offered to Indra (or Mahendra). The Daksh4yamas, on the other hand, offered the Agni-Soma and Indra-Agni cakes in the fore-noon of the first day, that of full and new moon respectively. The afternoons of the same days were then taken up with preliminary rites, such as the eating of fast-day food, the cutting of a palasa branch, driving away of the calves from the cows, &c. The second day’s performance commences (after the Agnihotra) with the election of the Brahman. The chief oblations of the day are (a cake to Agni, and) sour and sweet milk, offered separately to Indra at full moon ; and mixed (as sinnayya or payasy4) to Mitra and Varusa at new moon. At full moon some authorities add a special ishéi to Indra Vimridh (‘the Averter of evil’). The new-moon performance concludes with libations of whey to the divine coursers (the horses of the gods); and, optionally, with an ish/i to Aditya. The performance of the D&kshayama.sacrifice was held to be obligatory only for a period of fifteen years (see XI, 1, 2, 13), whereas the ordinary new and full-moon: offerings had to be performed for double that period from the setting up of the sacred fires. Nay, even the daily performance of it with certain modifications, for a whole year, was supposed to acquit the householder of any further obligation in this respect ; his sacrificial duties being henceforth limited to the performance of the Agnihotra, or morning and evening libations. The daily performance of the Dakshayana is so regulated that an afternoon and following forenoon are alternately assigned to the two days’ ceremonies of the ordinary fortnightly Dakshayana sacrifice.
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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