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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1But when he cuts off the portion for the maker of good offering, then he does not again sprinkle (the sacrificial food out of which the portion has been cut), since after that he will not make any other oblation in the fire from the sacrificial food’. FourtH BRAHMANA. 1. He (accordingly) pronounces the offering-prayer to the Samidhs (kindling-sticks). The Samidhs (kindlers), doubtless, are the breaths (vital airs), and he thereby kindles the breaths; for this man (the sacrificer) is kindled (animated) by his breaths: hence if he (the sacrificer) be burning (with fever, &c.), he (the Adhvaryu) will say, ‘Stroke (thyself)!’ If he be hot, then one may feel confident, for then he is kindled; and if he be cold, then one need hope no longer. Thus he thereby puts the breaths into him: this is the reason why he pronounces the prayer to the Samidhs. 2. He then pronounces the offering-prayer to Tandnapat. Taninapat, doubtless, is seed; hence he thereby casts seed: this is why he pronounces the prayer to Tantnapat. steps back behind the altar and sitting down beside the dishes of sacrificial food, anoints, with the butter remaining in the guhd, first the (butter in the) dhruv4, then the several sacrificial; dishes, and finally the (butter in the) upabhrit. Katy. III, 3, 9. 1 What remains of the dish of sacrificial food, after the oblation toAgni Svish/akrit (I, 7, 3,1 seq.) has been made, is eaten by the priests and the sacrificer, and in their case the several portions are basted with butter, as they are cut off, but not the dish of food from which the portions have been taken. I KANDA, 5 ADHYAYA, 4 BRAHMANA, 6. = 153 3. He then pronounces the offering-prayer to the Ids. The Ids, doubtless, are offspring; when the seed thus cast springs into life, then it moves about in quest of food, as it were, praising (td). Hence he thereby makes him (the sacrificer) propagate offspring: this is the reason why he pronounces the prayer to the Ids. 4. He then pronounces the offering-prayer to the Barhis. The barhis, doubtless, means abundance, hence he thereby produces an abundance: this is why he pronounces the prayer to the barhis. 5. He then pronounces the offering-prayer with ‘Sv4ha4! Sv4ha!’ The Svah4-call, indeed, is what the winter is among the seasons; for the winter subjects these creatures to its will: hence in winter the plants wither, and the leaves fall off the trees; the birds retire more and more, and fly lower and lower ; and the wicked man has his hair, as it were, falling off!; for the winter: subjects these creatures to its will. And, verily, he who knows this, makes that locality wherein he lives, his own, for his own happiness and supply of food.
2And, verily, he who knows this, makes that locality wherein he lives, his own, for his own happiness and supply of food. 6. The gods and the Asuras, both of them sprung from Prag4pati, were once contending for superiority. With staves and bows neither party were able to overcome the other. Neither of them having gained the victory, they (the Asuras) said, ‘Well then, let us try to overcome one another by speech, by sacred writ (brahman)! He who cannot follow up our uttered speech by (making up) a pair, shall be defeated and lose everything, and the other party 1 The KAnva recension has, ‘the beasts retire more and more, and the birds fly lower and lower; and the vile-caste man (p4pavarnzah purushaA) has his hair, as it were, falling off.’ 154 SATAPATHA-BRAHMANA. shall win everything!’ The gods replied, ‘So be it!’ The gods said to Indra, ‘Speak thou!’ 7. Indra said, ‘One (eka, m., unus) for me!’ The others then said, ‘One (ekA, f., una) for us!’ and thus found that (desired) pair, for eka (unus) and eka (una) make a pair. 8. Indra said, ‘Two (dvau, m., duo) for me!’ The others then said, ‘Two (dve, f., duae) for us!’ and thus found that pair, for dvau (duo) and dve (duae) make a pair. 9. Indra said, ‘Three (traya#, m.) for me!’ The others then said, ‘Three (tisra4, f.) for us!’ and thus found that pair, for traya# and tisrak make a pair. 10. Indra said, ‘Four (4atvarah, m.) for me!’ The others then said, ‘Four (£atasra4, f.) for us!’ and thus found that pair, for Aatvarad and Ratasrahk make a pair. 11. Indra said, ‘Five (pa#a, m. f., quinque) for me! Then the others found no pair, for after that (numeral four) there is no pair, for then both (masculine and feminine) are paz#a. Thereupon the Asuras were defeated and lost everything, and the gods won everything from the Asuras, and stripped their rivals, the Asuras, of everything. 12. For this reason let him (the sacrificer) say}, when the first fore-offering has been performed, ‘One (eka) for me!’ and ‘ One (ek4) for him whom 1 Viz. as anumantrana, or after-call, supplementary prayer, pronounced immediately after the oblation has been poured into the fire. According to Katy. III, 3, 5, a second anumantraza has to be added each time, consisting of a single word, viz. ‘brilliant,’ ‘respectable,’ ‘famous,’ ‘holy,’ ‘an eater of food’ [suppl. ‘may I become’] respectively. Differently the Black Yagus; cf. Hillebrandt, p. 96, note 6. I KANDA, 6 ADHYAYA, I BRAHMANA, 4. 155 we hate!’ And if he should not hate any one, let him say, ‘who hates us and whom we hate!’ 13. With the second fore-offering, ‘Two (dvau) for me!’ and ‘ Two (dve) for him who hates us and whom we hate!’ 14. With the third fore-offering, ‘Three (traya“) for me!’ and ‘ Three (tisraZ) for him who hates us and whom we hate!’ 15. With the fourth fore-offering, ‘Four (Aatvarah) for me!’ and ‘Four (£atasraf) for him who hates us and whom we hate!’
3With the third fore-offering, ‘Three (traya“) for me!’ and ‘ Three (tisraZ) for him who hates us and whom we hate!’ 15. With the fourth fore-offering, ‘Four (Aatvarah) for me!’ and ‘Four (£atasraf) for him who hates us and whom we hate!’ 16. With the fifth fore-offering, ‘Five (pa#éa) for me!’ and ‘ Nothing for him who hates us and whom we hate!’ For, there being ‘five’ to ‘five, he (the enemy) is defeated, and whoever knows this, appropriates to himself everything that belongs to that (enemy of his), strips his enemies of everything. Sixty ApuyAya. First BRAHMANA. 1. Now the Seasons were desirous to have a share in the sacrifice among the gods, and said, ‘ Let us share in the sacrifice! Do not exclude us from the sacrifice! Let us have a share in the sacrifice!’ 2. The gods, however, did not approve of this. The gods not approving, the Seasons went to the Asuras, the malignant, spiteful enemies of the gods. 3. Those (Asuras) then throve in such a manner that they (the gods) heard of it; for even while the foremost (of the Asuras) were still ploughing and sowing, those behind them were already engaged in reaping and threshing: indeed even without tilling the plants ripened forthwith for them. 4. This now caused anxiety to the gods: ‘That owing to that (desertion of the Seasons), enemy 156 SATAPATHA-BRAHMANA. (viz. the Asuras) seeks to injure enemy (viz. us) is of little consequence ; but this indeed goes too far: try to find out how henceforth this may be different?!’ 5. They then said, ‘Let us invite the Seasons !’— ‘How ?’—‘ Let us offer prayer to them first of all at the sacrifice!’ ; 6. Agni then said, ‘But whereas hitherto you used to offer prayer to me in the first place, what is now to become of me?’ ‘We will not remove you from your place!’ said they. And since, in inviting the Seasons, they did not remove Agni from his place, for that reason Agni is immutable?; and verily, he who knows that Agni to be immutable, does not move from the place where he bides. 7. The gods said to Agni, ‘Go and invite them hither!’ Agni went to them and said, ‘O Seasons, I have obtained for you a share in the sacrifice among the gods.’ They said, ‘In what form hast thou obtained it for us?’ He replied, ‘They will offer prayer to you first at the sacrifice.’ 8. The Seasons said to Agni, ‘We will let thee share along with us in the sacrifice who hast obtained for us a share in the sacrifice among the gods!’ And because Agni has been allowed a share along with the Seasons (the offering-prayers are): ‘The Samidhs, O Agni, (may accept the butter)?.. .!’ + «Kantya in nv ato dvishan dvishate ’ratiyati kim v etévanmftram upaganita yathedam ito ’nyathdsad iti. The KAnva MS. has, ‘tad u vai devin4m atath4sa kantya in nu tato dvishan dvishate ’ratiyed atha kim tévanm4tram. Te hokus katham idam ito no ‘nyath4 sy4d iti.’
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.
1But when he cuts off the portion for the maker of good offering, then he does not again sprinkle (the sacrificial food out of which the portion has been cut), since after that he will not make any other oblation in the fire from the sacrificial food’. FourtH BRAHMANA. 1. He (accordingly) pronounces the offering-prayer to the Samidhs (kindling-sticks). The Samidhs (kindlers), doubtless, are the breaths (vital airs), and he thereby kindles the breaths; for this man (the sacrificer) is kindled (animated) by his breaths: hence if he (the sacrificer) be burning (with fever, &c.), he (the Adhvaryu) will say, ‘Stroke (thyself)!’ If he be hot, then one may feel confident, for then he is kindled; and if he be cold, then one need hope no longer. Thus he thereby puts the breaths into him: this is the reason why he pronounces the prayer to the Samidhs. 2. He then pronounces the offering-prayer to Tandnapat. Taninapat, doubtless, is seed; hence he thereby casts seed: this is why he pronounces the prayer to Tantnapat. steps back behind the altar and sitting down beside the dishes of sacrificial food, anoints, with the butter remaining in the guhd, first the (butter in the) dhruv4, then the several sacrificial; dishes, and finally the (butter in the) upabhrit. Katy. III, 3, 9. 1 What remains of the dish of sacrificial food, after the oblation toAgni Svish/akrit (I, 7, 3,1 seq.) has been made, is eaten by the priests and the sacrificer, and in their case the several portions are basted with butter, as they are cut off, but not the dish of food from which the portions have been taken. I KANDA, 5 ADHYAYA, 4 BRAHMANA, 6. = 153 3. He then pronounces the offering-prayer to the Ids. The Ids, doubtless, are offspring; when the seed thus cast springs into life, then it moves about in quest of food, as it were, praising (td). Hence he thereby makes him (the sacrificer) propagate offspring: this is the reason why he pronounces the prayer to the Ids. 4. He then pronounces the offering-prayer to the Barhis. The barhis, doubtless, means abundance, hence he thereby produces an abundance: this is why he pronounces the prayer to the barhis. 5. He then pronounces the offering-prayer with ‘Sv4ha4! Sv4ha!’ The Svah4-call, indeed, is what the winter is among the seasons; for the winter subjects these creatures to its will: hence in winter the plants wither, and the leaves fall off the trees; the birds retire more and more, and fly lower and lower ; and the wicked man has his hair, as it were, falling off!; for the winter: subjects these creatures to its will. And, verily, he who knows this, makes that locality wherein he lives, his own, for his own happiness and supply of food.
2And, verily, he who knows this, makes that locality wherein he lives, his own, for his own happiness and supply of food. 6. The gods and the Asuras, both of them sprung from Prag4pati, were once contending for superiority. With staves and bows neither party were able to overcome the other. Neither of them having gained the victory, they (the Asuras) said, ‘Well then, let us try to overcome one another by speech, by sacred writ (brahman)! He who cannot follow up our uttered speech by (making up) a pair, shall be defeated and lose everything, and the other party 1 The KAnva recension has, ‘the beasts retire more and more, and the birds fly lower and lower; and the vile-caste man (p4pavarnzah purushaA) has his hair, as it were, falling off.’ 154 SATAPATHA-BRAHMANA. shall win everything!’ The gods replied, ‘So be it!’ The gods said to Indra, ‘Speak thou!’ 7. Indra said, ‘One (eka, m., unus) for me!’ The others then said, ‘One (ekA, f., una) for us!’ and thus found that (desired) pair, for eka (unus) and eka (una) make a pair. 8. Indra said, ‘Two (dvau, m., duo) for me!’ The others then said, ‘Two (dve, f., duae) for us!’ and thus found that pair, for dvau (duo) and dve (duae) make a pair. 9. Indra said, ‘Three (traya#, m.) for me!’ The others then said, ‘Three (tisra4, f.) for us!’ and thus found that pair, for traya# and tisrak make a pair. 10. Indra said, ‘Four (4atvarah, m.) for me!’ The others then said, ‘Four (£atasra4, f.) for us!’ and thus found that pair, for Aatvarad and Ratasrahk make a pair. 11. Indra said, ‘Five (pa#a, m. f., quinque) for me! Then the others found no pair, for after that (numeral four) there is no pair, for then both (masculine and feminine) are paz#a. Thereupon the Asuras were defeated and lost everything, and the gods won everything from the Asuras, and stripped their rivals, the Asuras, of everything. 12. For this reason let him (the sacrificer) say}, when the first fore-offering has been performed, ‘One (eka) for me!’ and ‘ One (ek4) for him whom 1 Viz. as anumantrana, or after-call, supplementary prayer, pronounced immediately after the oblation has been poured into the fire. According to Katy. III, 3, 5, a second anumantraza has to be added each time, consisting of a single word, viz. ‘brilliant,’ ‘respectable,’ ‘famous,’ ‘holy,’ ‘an eater of food’ [suppl. ‘may I become’] respectively. Differently the Black Yagus; cf. Hillebrandt, p. 96, note 6. I KANDA, 6 ADHYAYA, I BRAHMANA, 4. 155 we hate!’ And if he should not hate any one, let him say, ‘who hates us and whom we hate!’ 13. With the second fore-offering, ‘Two (dvau) for me!’ and ‘ Two (dve) for him who hates us and whom we hate!’ 14. With the third fore-offering, ‘Three (traya“) for me!’ and ‘ Three (tisraZ) for him who hates us and whom we hate!’ 15. With the fourth fore-offering, ‘Four (Aatvarah) for me!’ and ‘Four (£atasraf) for him who hates us and whom we hate!’
3With the third fore-offering, ‘Three (traya“) for me!’ and ‘ Three (tisraZ) for him who hates us and whom we hate!’ 15. With the fourth fore-offering, ‘Four (Aatvarah) for me!’ and ‘Four (£atasraf) for him who hates us and whom we hate!’ 16. With the fifth fore-offering, ‘Five (pa#éa) for me!’ and ‘ Nothing for him who hates us and whom we hate!’ For, there being ‘five’ to ‘five, he (the enemy) is defeated, and whoever knows this, appropriates to himself everything that belongs to that (enemy of his), strips his enemies of everything. Sixty ApuyAya. First BRAHMANA. 1. Now the Seasons were desirous to have a share in the sacrifice among the gods, and said, ‘ Let us share in the sacrifice! Do not exclude us from the sacrifice! Let us have a share in the sacrifice!’ 2. The gods, however, did not approve of this. The gods not approving, the Seasons went to the Asuras, the malignant, spiteful enemies of the gods. 3. Those (Asuras) then throve in such a manner that they (the gods) heard of it; for even while the foremost (of the Asuras) were still ploughing and sowing, those behind them were already engaged in reaping and threshing: indeed even without tilling the plants ripened forthwith for them. 4. This now caused anxiety to the gods: ‘That owing to that (desertion of the Seasons), enemy 156 SATAPATHA-BRAHMANA. (viz. the Asuras) seeks to injure enemy (viz. us) is of little consequence ; but this indeed goes too far: try to find out how henceforth this may be different?!’ 5. They then said, ‘Let us invite the Seasons !’— ‘How ?’—‘ Let us offer prayer to them first of all at the sacrifice!’ ; 6. Agni then said, ‘But whereas hitherto you used to offer prayer to me in the first place, what is now to become of me?’ ‘We will not remove you from your place!’ said they. And since, in inviting the Seasons, they did not remove Agni from his place, for that reason Agni is immutable?; and verily, he who knows that Agni to be immutable, does not move from the place where he bides. 7. The gods said to Agni, ‘Go and invite them hither!’ Agni went to them and said, ‘O Seasons, I have obtained for you a share in the sacrifice among the gods.’ They said, ‘In what form hast thou obtained it for us?’ He replied, ‘They will offer prayer to you first at the sacrifice.’ 8. The Seasons said to Agni, ‘We will let thee share along with us in the sacrifice who hast obtained for us a share in the sacrifice among the gods!’ And because Agni has been allowed a share along with the Seasons (the offering-prayers are): ‘The Samidhs, O Agni, (may accept the butter)?.. .!’ + «Kantya in nv ato dvishan dvishate ’ratiyati kim v etévanmftram upaganita yathedam ito ’nyathdsad iti. The KAnva MS. has, ‘tad u vai devin4m atath4sa kantya in nu tato dvishan dvishate ’ratiyed atha kim tévanm4tram. Te hokus katham idam ito no ‘nyath4 sy4d iti.’
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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