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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The 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. 1. In the beginning Prag4pati, being desirous of offspring, sacrificed with this sacrifice: ‘May I abound in offspring and cattle; may I obtain prosperity; may I become glorious; may I become an eater of food!’ so he thought. 2. Now he was indeed Daksha; and because 376 SATAPATHA-BRAHMANA. he sacrificed in the beginning with this sacrifice, it is called Dakshdyaza-sacrifice. Some, however, call it the Vasish¢ha-sacrifice; for he (Pragdpati) is indeed vasish¢ha (the best)', and after him they call it. He sacrificed with that sacrifice; and what race, what prosperity of Pragdpati was then produced through his performing that sacrifice, that same race he procreates, that same prosperity he obtains, whosoever, knowing this, performs that sacrifice: let him therefore perform that sacrifice. 3. Now that same sacrifice was afterwards performed by Prattdarsa Svaikna; and he indeed was an authority? to those who emulated him. An authority, therefore, he will become, whosoever, knowing this, performs that sacrifice: let him, therefore, perform that sacrifice. 4. Him Suplan S4ragaya approached for the sake of sanctity; and accordingly he was taught that sacrifice and another®; and having learnt it he went back to the Svzzigayas. Now they knew that he was coming to them after studying the sacrifice for their sake. They said, ‘Verily, with the gods (saha devaiz) he has come to us who has come after studying the sacrifice:’ thus he (was called) Sahadeva Sar#gaya; and even now the saying is, ‘Lo, Suplan has taken another name!’ He performed that sacrifice ; and what race and prosperity of the Svz#igayas was then produced through his performing that sacrifice, that same race he procreates, that same prosperity he obtains, whoso- 1 The Kanva text has :—Sa u va ekena n4mnéi vasish/has, ‘and with one of his names he (Prag4pati) is indeed (called) Vasishzha.’ * Vivakanam; vivadanam, KAnva recension. ®° Viz, the Sautr4manfi-sacrifice, according to XII, 8, 2, 3. II KANDA, 4 ADHYAYA, 4 BRAHMANA, 8. 377 ever, knowing this, performs that sacrifice: let him, therefore, perform that sacrifice. 5. That same sacrifice was afterwards performed by Devabh4ga Srautarsha. He was Purohita both to the Kurus and the Svziigayas. Nowa very high position (is held by him) who is the Purohita of one kingdom: how much higher, then, is the position (of one) who (is the Purohita) of two (kingdoms). A very high position accordingly he obtains, whosoever, knowing this, performs that sacrifice: let him, therefore, perform that sacrifice.
2A very high position accordingly he obtains, whosoever, knowing this, performs that sacrifice: let him, therefore, perform that sacrifice. 6. That same sacrifice was afterwards performed by Daksha PA4rvati; and even to this day these (descendants of his) the DakshAyazas are possessed of the royal dignity: royal dignity he, therefore, here obtains, whosoever, knowing this, performs that sacrifice: let him, therefore, perform that sacrifice—Day by day there is one cake': thereby Fortune (srt) is (wedded) to him without a rival wife and undisturbed. He offers on two days of the full moon and on two of the new moon: for two means a pair, so that a productive pair is thereby obtained. 7. Now when, at full moon, he offers a (cake) to Agni and Soma on the first day,—these are two deities, and two means a pair: hence a productive pair is thereby obtained. 8. And on the morrow there are Agni’s cake and Indra’s Sann4yya’,—these are two deities, and two means a pair, so that a productive pair is thereby obtained. ? Viz. on the first day of the full moon a cake to Agni-Soma; on that of new moon a cake to Indra-Agni; and on the second day of either ceremony the (ordinary) cake to Agni. * Or, ‘Now, as to the reason why’ (yad) here and in the sequel. 5 See I, 6, 4, 9 seq. 378 SATAPATHA-BRAHMANA. 9. Again when, at new moon, he offers a (cake) to Indra and Agni on the first day,—these are two deities, and two means a pair, so that a productive pair is thereby obtained. 10. Then on the morrow there are Agni’s cake and Mitra and Varuza’s curds. Now Agni’s cake (is offered), for the sole purpose that it may not forsake the sacrifice’. Then those two, Mitra and Varuma, are two deities, and two means a pair: hence a productive pair is thereby obtained; and thus is (produced) that form (of the sacrifice) whereby he becomes many, whereby he is reproduced. — 11. And when, at full moon, he offers the Agni- Soma (cake) on the first day, then this is for him that victim which they slaughter for Agni and Soma on the fast-day (of the Soma-sacrifice) *. 12. And on the morrow there are Agni’s cake and Indra’s Sanndyya. Now Agni’s cake is for him what the morning libation is (at the Soma-sacrifice), for the morning libation is indeed sacred to Agni; and the Sanndyya is for him the mid-day libation, for the mid-day libation is indeed sacred to Indra. 13. And again when, at new moon, he offers the Indra-Agni (cake) on the first day, that is for him the same as the third (or evening) libation; for the third libation is sacred to the All-gods, and Indra and Agni truly are all the gods®. 14. And on the morrow there are Agni’s cake and Mitra and Varuza’s curds. Now Agni’s cake is (offered) for the sole purpose that it should not 1 See I, 6, 2, 6, with note. * On the upavasatha (fast-day, or day of preparation) preceding the Soma-sacrifice a he-goat is sacrificed to Agni and Soma. * Compare II, 4, 3, 5 seq. 11 KANDA, 4 ADHYAYA, 4 BRAHMANA, 15. 379
3Now Agni’s cake is (offered) for the sole purpose that it should not 1 See I, 6, 2, 6, with note. * On the upavasatha (fast-day, or day of preparation) preceding the Soma-sacrifice a he-goat is sacrificed to Agni and Soma. * Compare II, 4, 3, 5 seq. 11 KANDA, 4 ADHYAYA, 4 BRAHMANA, 15. 379 forsake the sacrifice; and that dish of curds (payasyA) is to him the same as that barren cow, the andbandhyéA, which has to be slaughtered for Mitra and Varuza (at the Soma-sacrifice)': thus by performing the full and new-moon offering one gains as much as is gained by performing a Soma-sacrifice; and that (offering) is indeed a great sacrifice. 15. And again when, at full moon, he offers the Agni-Soma (cake) on the first day,—it was by that (offering) that Indra slew Vrztra?; it was thereby he gained that supreme authority which he now wields*; and so does he (the sacrificer) thereby slay his wicked spiteful enemy and gain the superiority. And as to his mixing (sweet and sour milk),—the S4nn4yya is (the oblation) of the new moon (am4-vdsy4)*, and the new moon® means being far away: to him who had slain Vvctra this was forthwith (offered), and him they regaled with that draught. He therefore who, knowing this, prepares the Sanndyya at full moon, forthwith 1 In connection with the so-called udayanty4 ish/#i, or concluding offering, of the Soma-sacrifice, a barren cow, called an(bandhy 4 (literally, ‘to be bound afterwards’), is offered to Mitra and Varuza. In default of such a cow, an ox, or even a dish of curds (payasya) serves the same purpose. See K4ty. Sr. X, 9, 12-15; Sat. Br. IV, 5, 2, 1 seq. 2 See I, 6, 4, 12. ’§ Thus the frequently-occurring phrase ‘vyagayata y4syeyam vigitis tam’ (literally, ‘he conquered that conquest which is now theirs’) has been translated throughout. * On the derivation of am4-vasy4 (‘dwelling at home, or together’), see I, 6, 4, 3 seq. 5 Or, ‘the dwelling at home,’ or ‘(Indra’s) dwelling together (with Agni) means (Indra, the Vritra-slayer) being far away.’ 380 SATAPATHA-BRAHMANA. drives away evil. Now that moon doubtless is king Soma, the food of the gods: they extract it on the first day, intending to consume it on the next day; consequently when that (moon) wanes, it is being consumed by them. 16. And when, at full moon, he offers the Agni- Soma (cake) on the first day, he thereby (as it were) extracts that (Soma); and, when extracted, he adds that juice to it, and makes it strong by means of that juice’, Whosoever, then, knowing this, prepares the Sanndyya at full moon, renders his offering palatable to the gods, and his offering is palatable to the gods. 17. And again as to why, at new moon, he offers the Indra-Agni (cake) on the first day. Indra and Agni doubtless are the deities of the new and full moon: it is to these, therefore, that he offers directly and expressly; and directly to the new and full moon is offering made by him who thus knows this,
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.
1The 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. 1. In the beginning Prag4pati, being desirous of offspring, sacrificed with this sacrifice: ‘May I abound in offspring and cattle; may I obtain prosperity; may I become glorious; may I become an eater of food!’ so he thought. 2. Now he was indeed Daksha; and because 376 SATAPATHA-BRAHMANA. he sacrificed in the beginning with this sacrifice, it is called Dakshdyaza-sacrifice. Some, however, call it the Vasish¢ha-sacrifice; for he (Pragdpati) is indeed vasish¢ha (the best)', and after him they call it. He sacrificed with that sacrifice; and what race, what prosperity of Pragdpati was then produced through his performing that sacrifice, that same race he procreates, that same prosperity he obtains, whosoever, knowing this, performs that sacrifice: let him therefore perform that sacrifice. 3. Now that same sacrifice was afterwards performed by Prattdarsa Svaikna; and he indeed was an authority? to those who emulated him. An authority, therefore, he will become, whosoever, knowing this, performs that sacrifice: let him, therefore, perform that sacrifice. 4. Him Suplan S4ragaya approached for the sake of sanctity; and accordingly he was taught that sacrifice and another®; and having learnt it he went back to the Svzzigayas. Now they knew that he was coming to them after studying the sacrifice for their sake. They said, ‘Verily, with the gods (saha devaiz) he has come to us who has come after studying the sacrifice:’ thus he (was called) Sahadeva Sar#gaya; and even now the saying is, ‘Lo, Suplan has taken another name!’ He performed that sacrifice ; and what race and prosperity of the Svz#igayas was then produced through his performing that sacrifice, that same race he procreates, that same prosperity he obtains, whoso- 1 The Kanva text has :—Sa u va ekena n4mnéi vasish/has, ‘and with one of his names he (Prag4pati) is indeed (called) Vasishzha.’ * Vivakanam; vivadanam, KAnva recension. ®° Viz, the Sautr4manfi-sacrifice, according to XII, 8, 2, 3. II KANDA, 4 ADHYAYA, 4 BRAHMANA, 8. 377 ever, knowing this, performs that sacrifice: let him, therefore, perform that sacrifice. 5. That same sacrifice was afterwards performed by Devabh4ga Srautarsha. He was Purohita both to the Kurus and the Svziigayas. Nowa very high position (is held by him) who is the Purohita of one kingdom: how much higher, then, is the position (of one) who (is the Purohita) of two (kingdoms). A very high position accordingly he obtains, whosoever, knowing this, performs that sacrifice: let him, therefore, perform that sacrifice.
2A very high position accordingly he obtains, whosoever, knowing this, performs that sacrifice: let him, therefore, perform that sacrifice. 6. That same sacrifice was afterwards performed by Daksha PA4rvati; and even to this day these (descendants of his) the DakshAyazas are possessed of the royal dignity: royal dignity he, therefore, here obtains, whosoever, knowing this, performs that sacrifice: let him, therefore, perform that sacrifice—Day by day there is one cake': thereby Fortune (srt) is (wedded) to him without a rival wife and undisturbed. He offers on two days of the full moon and on two of the new moon: for two means a pair, so that a productive pair is thereby obtained. 7. Now when, at full moon, he offers a (cake) to Agni and Soma on the first day,—these are two deities, and two means a pair: hence a productive pair is thereby obtained. 8. And on the morrow there are Agni’s cake and Indra’s Sann4yya’,—these are two deities, and two means a pair, so that a productive pair is thereby obtained. ? Viz. on the first day of the full moon a cake to Agni-Soma; on that of new moon a cake to Indra-Agni; and on the second day of either ceremony the (ordinary) cake to Agni. * Or, ‘Now, as to the reason why’ (yad) here and in the sequel. 5 See I, 6, 4, 9 seq. 378 SATAPATHA-BRAHMANA. 9. Again when, at new moon, he offers a (cake) to Indra and Agni on the first day,—these are two deities, and two means a pair, so that a productive pair is thereby obtained. 10. Then on the morrow there are Agni’s cake and Mitra and Varuza’s curds. Now Agni’s cake (is offered), for the sole purpose that it may not forsake the sacrifice’. Then those two, Mitra and Varuma, are two deities, and two means a pair: hence a productive pair is thereby obtained; and thus is (produced) that form (of the sacrifice) whereby he becomes many, whereby he is reproduced. — 11. And when, at full moon, he offers the Agni- Soma (cake) on the first day, then this is for him that victim which they slaughter for Agni and Soma on the fast-day (of the Soma-sacrifice) *. 12. And on the morrow there are Agni’s cake and Indra’s Sanndyya. Now Agni’s cake is for him what the morning libation is (at the Soma-sacrifice), for the morning libation is indeed sacred to Agni; and the Sanndyya is for him the mid-day libation, for the mid-day libation is indeed sacred to Indra. 13. And again when, at new moon, he offers the Indra-Agni (cake) on the first day, that is for him the same as the third (or evening) libation; for the third libation is sacred to the All-gods, and Indra and Agni truly are all the gods®. 14. And on the morrow there are Agni’s cake and Mitra and Varuza’s curds. Now Agni’s cake is (offered) for the sole purpose that it should not 1 See I, 6, 2, 6, with note. * On the upavasatha (fast-day, or day of preparation) preceding the Soma-sacrifice a he-goat is sacrificed to Agni and Soma. * Compare II, 4, 3, 5 seq. 11 KANDA, 4 ADHYAYA, 4 BRAHMANA, 15. 379
3Now Agni’s cake is (offered) for the sole purpose that it should not 1 See I, 6, 2, 6, with note. * On the upavasatha (fast-day, or day of preparation) preceding the Soma-sacrifice a he-goat is sacrificed to Agni and Soma. * Compare II, 4, 3, 5 seq. 11 KANDA, 4 ADHYAYA, 4 BRAHMANA, 15. 379 forsake the sacrifice; and that dish of curds (payasyA) is to him the same as that barren cow, the andbandhyéA, which has to be slaughtered for Mitra and Varuza (at the Soma-sacrifice)': thus by performing the full and new-moon offering one gains as much as is gained by performing a Soma-sacrifice; and that (offering) is indeed a great sacrifice. 15. And again when, at full moon, he offers the Agni-Soma (cake) on the first day,—it was by that (offering) that Indra slew Vrztra?; it was thereby he gained that supreme authority which he now wields*; and so does he (the sacrificer) thereby slay his wicked spiteful enemy and gain the superiority. And as to his mixing (sweet and sour milk),—the S4nn4yya is (the oblation) of the new moon (am4-vdsy4)*, and the new moon® means being far away: to him who had slain Vvctra this was forthwith (offered), and him they regaled with that draught. He therefore who, knowing this, prepares the Sanndyya at full moon, forthwith 1 In connection with the so-called udayanty4 ish/#i, or concluding offering, of the Soma-sacrifice, a barren cow, called an(bandhy 4 (literally, ‘to be bound afterwards’), is offered to Mitra and Varuza. In default of such a cow, an ox, or even a dish of curds (payasya) serves the same purpose. See K4ty. Sr. X, 9, 12-15; Sat. Br. IV, 5, 2, 1 seq. 2 See I, 6, 4, 12. ’§ Thus the frequently-occurring phrase ‘vyagayata y4syeyam vigitis tam’ (literally, ‘he conquered that conquest which is now theirs’) has been translated throughout. * On the derivation of am4-vasy4 (‘dwelling at home, or together’), see I, 6, 4, 3 seq. 5 Or, ‘the dwelling at home,’ or ‘(Indra’s) dwelling together (with Agni) means (Indra, the Vritra-slayer) being far away.’ 380 SATAPATHA-BRAHMANA. drives away evil. Now that moon doubtless is king Soma, the food of the gods: they extract it on the first day, intending to consume it on the next day; consequently when that (moon) wanes, it is being consumed by them. 16. And when, at full moon, he offers the Agni- Soma (cake) on the first day, he thereby (as it were) extracts that (Soma); and, when extracted, he adds that juice to it, and makes it strong by means of that juice’, Whosoever, then, knowing this, prepares the Sanndyya at full moon, renders his offering palatable to the gods, and his offering is palatable to the gods. 17. And again as to why, at new moon, he offers the Indra-Agni (cake) on the first day. Indra and Agni doubtless are the deities of the new and full moon: it is to these, therefore, that he offers directly and expressly; and directly to the new and full moon is offering made by him who thus knows this,
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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