Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
13. They went on praising and toiling ; for by (religious) toil, the gods indeed gained what they wished to gain, and (so did) the Azshis. Now whether it be that the gods caused it (the sacrifice) to attract (or, peep forth to) them, or whether they took to it of their own accord, they said, ‘Come, let us go to the place whence the gods obtained possession of the world of heaven!’ They went about saying (to one another), ‘What attracts? What attracts??’ and came upon the sacrificial cake which had become a tortoise and was creeping about. Then they all thought, ‘This surely must be the sacrifice!’ 4. They said, ‘Stand still for the Asvins! stand still for Sarasvatt! stand still for Indra!’ still it 5, 3,1. The legend is intended to supply, by means of a fanciful etymology, a symbolical meaning for the yfipa or sacrificial post to which the victim is tied. 1 Kim prarokate=‘what thinkest thou?’ Sfyaza. The primary meaning of pra-ru& is ‘to shine forth.’ Here it has apparently to be taken in the double sense of ‘to peep forth, to appear,’ and ‘to please.’ The German ‘einleuchten’ (St. Petersburg Dictionary) approaches more nearly to the original. {12] M 162 SATAPATHA-BRAHMANA. crept on ;—‘ Stand still for Agni!’ at this it stopped. Having then enveloped it in fire (Agni), knowing, as they did, that it had stopped for Agni, they offered it up entirely, for it was an oblation to the gods. Then the sacrifice pleased them!; they produced it, they spread it. And this same sacrifice is taught by the former to the later; the father (teaches it) to his son when he is a student (brahma&é4rin). 5. Now that (cake), which caused the sacrifice to attract (or, appear to) them, first (puras) bestowed (d4s) it upon them: hence it is (called) purod4sa, for purod4sa, doubtless, is the same as purod4sa®. This same cake on eight potsherds for Agni is indispensable on both occasions (at the new and fullmoon ceremonies). 6. That (cake for Agni) does not constitute the (special) sacrificial food (havis) either at the fullmoon, or at the new-moon, sacrifice; since the one for Agni and Soma constitutes the havis at the full-moon, and the Sann4yya® at the new-moon sacrifice. That one (for Agni) constitutes rather the regular (or, corresponding) sacrifice on both occasions, and because of its fearing lest it should become detached from the sacrifice, it is offered up at the beginning of both the full-moon and the new-moon sacrifice: this is the reason why it is offered at this particular time. 1 Or ‘appeared to them, shone forth to them,’ prfrofata; see preceding note. * In the compound purodasa or purod4s the original dental d has been changed to the lingual d, apparently through the influence of the preceding r. 5 See I, 6, 4, 9. One would expect the Sannayya (to Indra) or the cake to Indra-Agni. The full-moon offering is sacred to Agni- Soma; and the new-moon offering to Indra-Agni; see I, 8, 3, 1 seq. 1 KANDA, 6 ADHYAYA, 2 BRAHMANA, I2. 163
25 See I, 6, 4, 9. One would expect the Sannayya (to Indra) or the cake to Indra-Agni. The full-moon offering is sacred to Agni- Soma; and the new-moon offering to Indra-Agni; see I, 8, 3, 1 seq. 1 KANDA, 6 ADHYAYA, 2 BRAHMANA, I2. 163 7. And if any one (householder) were to resort to him (the Adhvaryu) and say,‘ Perform an ish/i for me!’ let him perform it. Whatever desire the Azshis entertained when they performed that sacrifice, that desire of theirs was accomplished; and accordingly whatever desire he (the sacrificer) entertains in having this sacrifice performed, that desire of his is accomplished. For whatever deity sacrificial food is taken, to that deity they offer it up in the fire (Agni) ;—and if he is about to offer it up in the fire, why should he announce it to another deity ? To Agni alone therefore (it is announced). 8. Agni (the fire), assuredly, represents all the deities, since it is in the fire that they make offering to all deities: to Agni alone therefore (he should announce it), since he thereby has recourse to all the deities. g. Agni, assuredly, is the safest! among the gods: let him then have recourse to him whom he considers the safest among the gods, and therefore (announce the sacrifice) to Agni. 10. Agni, assuredly, is the most tender-hearted of gods: let him then have recourse to him whom he considers the most tender-hearted of gods, and therefore (announce the sacrifice) to Agni. 11. Agni, assuredly, is the nearest of the gods: let him then have recourse to him whom he considers as the nearest of those to be approached, and therefore (let him announce the sacrifice) to Agni. 12. If (beside the full-moon sacrifice) he perform an ish¢i(with a view to the accomplishment of some 1 Addhatam4m, adv., literally ‘ most surely ;’ according to Sayaza =atisayena pratyakshaphaladam, ‘ pre-eminently a giver of perceptible benefits.’ M 2 164 SATAPATHA-BRAHMANA. special desire)!, let him recite seventeen kindling verses; (and in that case) he utters the offeringprayer (yA4gy4) in a low voice, for this is the characteristic form of an ish¢i; the yagy4 and the anuv&kyaA should contain the word ‘head?;’ the two butter-portions should be offered to the Vvztra-slayer (Indra); and the two samy4gy4s® should be in the virag metre. Turrp BRAHMANA. 1. Tvashérz had a three-headed, six-eyed son. He had three mouths; and because he was thus shaped, his name was Visvardpa (‘ All-shape’). 2. One of his mouths was Soma-drinking, one spirit-drinking, and one for other kinds of food. Indra hated him and cut off those heads of his. 3. Now from the one which was Soma-drinking, a hazel-cock (francoline partridge) sprang forth ; whence the latter is of brownish colour, for king Soma is brown. 4. From the one which was spirit-drinking, further, a sparrow sprang; whence the latter talks as if stammering, for he who has drunk spirits, talks as if he stammered.
34. From the one which was spirit-drinking, further, a sparrow sprang; whence the latter talks as if stammering, for he who has drunk spirits, talks as if he stammered. 5. Then from the one which served for other kinds of food, a partridge sprang; whence the latter 1 See I, 3, 5, 10. 3 For these verses, the first of which begins ‘ Agni is the head of the sky,’ see Vg. S. XIII, 14 and 15. 8 That is, the yAgy4 (offering-prayer) and puro’nuvakya (invitatory prayer) at the Svish‘akr7t, or oblation to Agni, as the maker of good offering, at the end of the chief oblations. The two virdg formulas are Rig-veda VII, 1, 3 (Vag. XVII, 76; Taitt. S. IV, 6, 5, 4) preddho agne didihi, and Rig-veda VII, 1, 18 (Taitt. S. IV, 3, 13, 6)imo agne. Cf. Ait. Br. I, 5. 1 KANDA, 6 ADHYAYA, 3 BRAHMANA, 8. 165 is much variegated in colour: on its wings, namely, butter-drops, as it were, have dropped in one place and honey- (or mead-) drops in another, for suchlike, as it were, was the food which he consumed with that (mouth). 6. Tvash¢rz was furious: ‘ Has he indeed slain my son ?’ he exclaimed. He brought Soma-juice from which Indra was excluded; and just as the Somajuice on being produced had Indra excluded from it (apendra), so it remained (when it was offered up). 7. Indra thought with himself, ‘They are now excluding me from Soma!’ and though uninvited, he consumed what pure (Soma) there was in the tub, even as the stronger (consumes) that of a weaker. That (Soma), however, injured him; it flowed in all directions from (the openings of) his vital airs ; from his mouth alone it did not flow, but from all the other (openings of the) vital airs it flowed; hence (was instituted) at that time the ish/i, called Sautramazt: on the occasion of that (ceremony) it is explained how the gods healed him!. 8. Tvash¢vz was furious, and exclaimed, ‘Has he indeed consumed my Soma uninvited?’ However, he himself desecrated the sacrifice, for what pure (Soma) there was left in the tub he let flow (into the fire), saying, ‘Grow thou, having Indra for thy foe#!’ The moment it reached the fire, it ,| See V, 5, 4, 2 seq., where the whole legend is repeated; and Taitt. S. II, 4,12, 1. One of the objects of the Sautrimast is the expiation of an immoderate consumption of Soma by a priest. 2 According to Taitt. S. II, 4, 12, 1, also the fault committed by Tvash/r# consisted in his faulty accentuation of the compound indrasatru in the formula. What he intended to say was that Agni, on drinking the Soma, should grow strong so as to be ‘the foe (slayer) of Indra,’ and the compound should therefore have been accented on the second member, viz. indras4tru (the foe of —_— 166 SATAPATHA-BRAHMANA., developed (into human shape), or, as some. say, it so developed whilst on its way (to the fire). It became possessed of! Agni and Soma, of all sciences, all glory, all nourishment, all prosperity.
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.
13. They went on praising and toiling ; for by (religious) toil, the gods indeed gained what they wished to gain, and (so did) the Azshis. Now whether it be that the gods caused it (the sacrifice) to attract (or, peep forth to) them, or whether they took to it of their own accord, they said, ‘Come, let us go to the place whence the gods obtained possession of the world of heaven!’ They went about saying (to one another), ‘What attracts? What attracts??’ and came upon the sacrificial cake which had become a tortoise and was creeping about. Then they all thought, ‘This surely must be the sacrifice!’ 4. They said, ‘Stand still for the Asvins! stand still for Sarasvatt! stand still for Indra!’ still it 5, 3,1. The legend is intended to supply, by means of a fanciful etymology, a symbolical meaning for the yfipa or sacrificial post to which the victim is tied. 1 Kim prarokate=‘what thinkest thou?’ Sfyaza. The primary meaning of pra-ru& is ‘to shine forth.’ Here it has apparently to be taken in the double sense of ‘to peep forth, to appear,’ and ‘to please.’ The German ‘einleuchten’ (St. Petersburg Dictionary) approaches more nearly to the original. {12] M 162 SATAPATHA-BRAHMANA. crept on ;—‘ Stand still for Agni!’ at this it stopped. Having then enveloped it in fire (Agni), knowing, as they did, that it had stopped for Agni, they offered it up entirely, for it was an oblation to the gods. Then the sacrifice pleased them!; they produced it, they spread it. And this same sacrifice is taught by the former to the later; the father (teaches it) to his son when he is a student (brahma&é4rin). 5. Now that (cake), which caused the sacrifice to attract (or, appear to) them, first (puras) bestowed (d4s) it upon them: hence it is (called) purod4sa, for purod4sa, doubtless, is the same as purod4sa®. This same cake on eight potsherds for Agni is indispensable on both occasions (at the new and fullmoon ceremonies). 6. That (cake for Agni) does not constitute the (special) sacrificial food (havis) either at the fullmoon, or at the new-moon, sacrifice; since the one for Agni and Soma constitutes the havis at the full-moon, and the Sann4yya® at the new-moon sacrifice. That one (for Agni) constitutes rather the regular (or, corresponding) sacrifice on both occasions, and because of its fearing lest it should become detached from the sacrifice, it is offered up at the beginning of both the full-moon and the new-moon sacrifice: this is the reason why it is offered at this particular time. 1 Or ‘appeared to them, shone forth to them,’ prfrofata; see preceding note. * In the compound purodasa or purod4s the original dental d has been changed to the lingual d, apparently through the influence of the preceding r. 5 See I, 6, 4, 9. One would expect the Sannayya (to Indra) or the cake to Indra-Agni. The full-moon offering is sacred to Agni- Soma; and the new-moon offering to Indra-Agni; see I, 8, 3, 1 seq. 1 KANDA, 6 ADHYAYA, 2 BRAHMANA, I2. 163
25 See I, 6, 4, 9. One would expect the Sannayya (to Indra) or the cake to Indra-Agni. The full-moon offering is sacred to Agni- Soma; and the new-moon offering to Indra-Agni; see I, 8, 3, 1 seq. 1 KANDA, 6 ADHYAYA, 2 BRAHMANA, I2. 163 7. And if any one (householder) were to resort to him (the Adhvaryu) and say,‘ Perform an ish/i for me!’ let him perform it. Whatever desire the Azshis entertained when they performed that sacrifice, that desire of theirs was accomplished; and accordingly whatever desire he (the sacrificer) entertains in having this sacrifice performed, that desire of his is accomplished. For whatever deity sacrificial food is taken, to that deity they offer it up in the fire (Agni) ;—and if he is about to offer it up in the fire, why should he announce it to another deity ? To Agni alone therefore (it is announced). 8. Agni (the fire), assuredly, represents all the deities, since it is in the fire that they make offering to all deities: to Agni alone therefore (he should announce it), since he thereby has recourse to all the deities. g. Agni, assuredly, is the safest! among the gods: let him then have recourse to him whom he considers the safest among the gods, and therefore (announce the sacrifice) to Agni. 10. Agni, assuredly, is the most tender-hearted of gods: let him then have recourse to him whom he considers the most tender-hearted of gods, and therefore (announce the sacrifice) to Agni. 11. Agni, assuredly, is the nearest of the gods: let him then have recourse to him whom he considers as the nearest of those to be approached, and therefore (let him announce the sacrifice) to Agni. 12. If (beside the full-moon sacrifice) he perform an ish¢i(with a view to the accomplishment of some 1 Addhatam4m, adv., literally ‘ most surely ;’ according to Sayaza =atisayena pratyakshaphaladam, ‘ pre-eminently a giver of perceptible benefits.’ M 2 164 SATAPATHA-BRAHMANA. special desire)!, let him recite seventeen kindling verses; (and in that case) he utters the offeringprayer (yA4gy4) in a low voice, for this is the characteristic form of an ish¢i; the yagy4 and the anuv&kyaA should contain the word ‘head?;’ the two butter-portions should be offered to the Vvztra-slayer (Indra); and the two samy4gy4s® should be in the virag metre. Turrp BRAHMANA. 1. Tvashérz had a three-headed, six-eyed son. He had three mouths; and because he was thus shaped, his name was Visvardpa (‘ All-shape’). 2. One of his mouths was Soma-drinking, one spirit-drinking, and one for other kinds of food. Indra hated him and cut off those heads of his. 3. Now from the one which was Soma-drinking, a hazel-cock (francoline partridge) sprang forth ; whence the latter is of brownish colour, for king Soma is brown. 4. From the one which was spirit-drinking, further, a sparrow sprang; whence the latter talks as if stammering, for he who has drunk spirits, talks as if he stammered.
34. From the one which was spirit-drinking, further, a sparrow sprang; whence the latter talks as if stammering, for he who has drunk spirits, talks as if he stammered. 5. Then from the one which served for other kinds of food, a partridge sprang; whence the latter 1 See I, 3, 5, 10. 3 For these verses, the first of which begins ‘ Agni is the head of the sky,’ see Vg. S. XIII, 14 and 15. 8 That is, the yAgy4 (offering-prayer) and puro’nuvakya (invitatory prayer) at the Svish‘akr7t, or oblation to Agni, as the maker of good offering, at the end of the chief oblations. The two virdg formulas are Rig-veda VII, 1, 3 (Vag. XVII, 76; Taitt. S. IV, 6, 5, 4) preddho agne didihi, and Rig-veda VII, 1, 18 (Taitt. S. IV, 3, 13, 6)imo agne. Cf. Ait. Br. I, 5. 1 KANDA, 6 ADHYAYA, 3 BRAHMANA, 8. 165 is much variegated in colour: on its wings, namely, butter-drops, as it were, have dropped in one place and honey- (or mead-) drops in another, for suchlike, as it were, was the food which he consumed with that (mouth). 6. Tvash¢rz was furious: ‘ Has he indeed slain my son ?’ he exclaimed. He brought Soma-juice from which Indra was excluded; and just as the Somajuice on being produced had Indra excluded from it (apendra), so it remained (when it was offered up). 7. Indra thought with himself, ‘They are now excluding me from Soma!’ and though uninvited, he consumed what pure (Soma) there was in the tub, even as the stronger (consumes) that of a weaker. That (Soma), however, injured him; it flowed in all directions from (the openings of) his vital airs ; from his mouth alone it did not flow, but from all the other (openings of the) vital airs it flowed; hence (was instituted) at that time the ish/i, called Sautramazt: on the occasion of that (ceremony) it is explained how the gods healed him!. 8. Tvash¢vz was furious, and exclaimed, ‘Has he indeed consumed my Soma uninvited?’ However, he himself desecrated the sacrifice, for what pure (Soma) there was left in the tub he let flow (into the fire), saying, ‘Grow thou, having Indra for thy foe#!’ The moment it reached the fire, it ,| See V, 5, 4, 2 seq., where the whole legend is repeated; and Taitt. S. II, 4,12, 1. One of the objects of the Sautrimast is the expiation of an immoderate consumption of Soma by a priest. 2 According to Taitt. S. II, 4, 12, 1, also the fault committed by Tvash/r# consisted in his faulty accentuation of the compound indrasatru in the formula. What he intended to say was that Agni, on drinking the Soma, should grow strong so as to be ‘the foe (slayer) of Indra,’ and the compound should therefore have been accented on the second member, viz. indras4tru (the foe of —_— 166 SATAPATHA-BRAHMANA., developed (into human shape), or, as some. say, it so developed whilst on its way (to the fire). It became possessed of! Agni and Soma, of all sciences, all glory, all nourishment, all prosperity.
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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