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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1indras4tru (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. g. And since it so developed whilst rolling onwards | (vvzt), it became Vrztra; and since he sprang forth. ' footless, therefore he was a serpent. ‘Danu and - Dandyd received him like mother and father’, whence they call him D4nava. 10, And because he (Tvash¢vz) said, ‘Grow thou, having Indra for thy foe!’ therefore Indra slew him (Vrvitra). Had he said, ‘Grow thou, the foe (slayer) of Indra!’ he (Vvztra) would certainly have forthwith slain Indra. 11. And because he (Tvashérz) said, ‘Grow thou!’ therefore he (V7ztra) grew an arrow’s range sideways and an arrow’s range forward: he forced back both the western ocean and the eastern one; and in proportion as he extended did he devour the food. 12. In the fore-noon the gods offered him food, at mid-day the men, and in the after-noon the Fathers. 13. Now while Indra was thus moving on (in pursuit of Vvztra), he addressed Agni and Soma, ‘Ye belong to me and I belong to you! That one is nothing to you: why then do ye support that Dasyu against me ? Come over to me!’ Indra); but by accenting it on the first member, {ndrasatru, he made it ‘having Indra for his foe (slayer).’ According to the version of the Taitt. S., Agni, the fire, on the Soma being poured into it, rose up (spirted) as if to execute Tvashérz’s wish; but immediately relapsed into its former state of inertness on hearing the mis-pronounced word. 1 Abhisambabhfva, ‘he grew by consuming,’ &c. Sayama. 7 The Kava text has, ‘Danu and Danavi received him as mother and father.’ I KANDA, 6 ADHYAYA, 3 BRAHMANA, 17. 167 14. They replied, ‘What is to be our reward in that case?’ He offered them that Agni-Soma cake on eleven potsherds: this is the reason why there is a cake on eleven potsherds for Agni and Soma. 15. They went over to him, and after them went forth! all the gods, all the sciences, all glory, all nourishment, all prosperity: thus by offering that (cake to Agni and Soma) Indra became what Indra now is. Such then is the significance of the fullmoon offering ; and he who, knowing this, performs the full-moon offering in this wise, attains to the same state of prosperity, becomes thus endowed with glory, becomes such a consumer of food (as V7ztra). 16. Now Vrttra, on being struck, lay contracted like a leather bottle drained of its contents, like a skin bag with the barley-meal shaken out. Indra rushed at him, meaning to slay him.
216. Now Vrttra, on being struck, lay contracted like a leather bottle drained of its contents, like a skin bag with the barley-meal shaken out. Indra rushed at him, meaning to slay him. 17. He said, ‘Do not hurl (thy thunderbolt) at me! thou art now what I (was before). Only cut me in twain; but do not let me be annihilated!’ He (Indra) said, ‘Thou shalt be my food!’ He replied, ‘So be it!’ He accordingly cut him in twain; _ and from that (part) of his which was of the Soma nature ?, he made the moon, and that which was demoniacal (asurya) he made enter these creatures as their belly; hence people say*: ‘Vvctra was then a consumer of food, and Vitra is so now.’ For even now, whenever that one (the moon) waxes fuller, it fills itself out of this world*; and when- ‘ 1 Preyuh, ‘the gods &c. that were in Vritra’s mouth went out,’ Sayana; see preceding page, note 1. 2 Yat saumyam nyaktam 4sa’ [‘yat saumyo nyanga 4sa,’ Kaava rec.], ‘what was imbued with Soma,’ ‘what had Soma inherent in it.’ Cf. ‘yat somasya nyaktam 4sa,’ I, 7, 1, 1. * «People say so when anybody eats much food.’ Sayana. * See I, 6, 4, 15. 168 SATAPATHA-BRAHMANA. ever these creatures crave for food, they pay tribute to this Vvztra, the belly. Whosoever knows that Vritra as a consumer of food, becomes himself a consumer of food. 18, Those deities then said, ‘Ye, Agni and Soma, whom we have followed hither, take the best part (of the sacrificial food): do let us share along with you in what ye have!’ 19. They both said, ‘What (share) shall then be ours?’ They replied, ‘For whatever deity they shall take out sacrificial food, they shall in the first place offer to you some clarified butter!’ Whenever, therefore, they take out sacrificial food for any deity, they in the first place offer two butterportions to Agni and Soma. This does not take place at the Soma-sacrifice, nor at the animal offering; for they said, ‘for whatever deity they take out...1’ 20. Agni then said, ‘In me they shall sacrifice | for all of you, and thus I give you a share in me!’ | For this reason they sacrifice in Agni (the fire) to all the gods; and for this reason they say that Agni is all the deities. 21. Soma then said, ‘Me they shall offer up to ‘all of you, and thus I give you a share in me!’ For this reason they offer up Soma to all the gods; and hence they say that Soma is all the deities. 22. And further, since all the gods were abiding in Indra, for that reason they say that Indra is all the deities, that the gods have Indra for their . chief (sresh¢ha). Thus the gods came in a three- 1 The nirvapanam, or taking out (literally throwing out) of (handfuls of) havis from the receptacle and putting it into the winnowing basket (or other vessels), does not apply to these two kinds of sacrifices. Cf. I, 1, 2, 5 seq. I KANDA, 6 ADHYAYA, 3 BRAHMANA, 26. 169 fold way to consist of one deity; and he who knows this becomes individually the chief of his own (people).
3Cf. I, 1, 2, 5 seq. I KANDA, 6 ADHYAYA, 3 BRAHMANA, 26. 169 fold way to consist of one deity; and he who knows this becomes individually the chief of his own (people). 23. Twofold, verily, is this, there is no third: to wit, the moist and the dry; and what is dry, that relates to Agni; and what is moist, that relates to Soma. But (it may be objected) if this is twofold only, why then this manifold performance :—the two butter-portions for Agni and Soma, the low-voiced offering to Agni and Soma, and the rice-cake for Agni and Soma,—when by means of any one of these he obtains all, why then this manifold performance ? [The answer to this objection is that] so manifold is the power, the generative force of Agni and Soma. f ; 24. The sun, indeed, relates to Agni, and the moon to Soma; the day relates to Agni, and the night to Soma; the waxing half-moon relates to Agni, and the waning one to Soma. 25. ‘By means of the two butter-portions he obtains the sun and the moon; by means of the lowvoiced offering he obtains the day and the night; and by means of the rice-cake he obtains the two half-moons,’ thus say some. 26. Asuri, on the other hand, said: ‘By means of the two butter-portions he gains any two (of those objects'); by means of the low-voiced offering he obtains any (other) two; and by means of the ricecake he obtains any (other) two: “all has been obtained, all has been conquered by me! with that All I will slay Vvtra! with the All I will slay the 1 ©Yatame va yatame va dve &pnoti.’ Sayava supplies vastun}, ‘objects.’ The K&zva recension, on the other hand, reads, ‘Yatame va yatame v4 dve devate Apnoti.’ ee 170 SATAPATHA-BRAHMANA. spiteful enemy!” thus he thinks, and for that reason there is this manifold performance.’ 27. On this point it has also been remarked: ‘Why this sameness (of performance)? By what is introduced between the butter(-offering) to Agni and Soma and the rice-cake to Agni and Soma, a repetition of performance (is committed)'.’ Sameness (of performance), nevertheless, is avoided in this way: the one (viz. the low-voiced offering) consists of butter, and the other of a rice-cake, hence the one is different from the other. Moreover, after reciting a Azk-verse as anuvaky4, he pronounces the yagy4 with the word ‘pleased’ (in the case of the butter-portions to Agni and Soma); and after reciting a Azk-verse as anuvaky4, he pronounces the yAgy4 in the form of a Aik-verse (in the case of the low-voiced offering to Agni and Soma), hence the one is (again) different from the other? Sameness of performance is also avoided in this way: in a low voice (he utters the formulas when) he offers of the butter, and with a loud voice of the cake; and what is (uttered) in a low voice, that is the manner of Pragapati: hence he recites for that (low-
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.
1indras4tru (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. g. And since it so developed whilst rolling onwards | (vvzt), it became Vrztra; and since he sprang forth. ' footless, therefore he was a serpent. ‘Danu and - Dandyd received him like mother and father’, whence they call him D4nava. 10, And because he (Tvash¢vz) said, ‘Grow thou, having Indra for thy foe!’ therefore Indra slew him (Vrvitra). Had he said, ‘Grow thou, the foe (slayer) of Indra!’ he (Vvztra) would certainly have forthwith slain Indra. 11. And because he (Tvashérz) said, ‘Grow thou!’ therefore he (V7ztra) grew an arrow’s range sideways and an arrow’s range forward: he forced back both the western ocean and the eastern one; and in proportion as he extended did he devour the food. 12. In the fore-noon the gods offered him food, at mid-day the men, and in the after-noon the Fathers. 13. Now while Indra was thus moving on (in pursuit of Vvztra), he addressed Agni and Soma, ‘Ye belong to me and I belong to you! That one is nothing to you: why then do ye support that Dasyu against me ? Come over to me!’ Indra); but by accenting it on the first member, {ndrasatru, he made it ‘having Indra for his foe (slayer).’ According to the version of the Taitt. S., Agni, the fire, on the Soma being poured into it, rose up (spirted) as if to execute Tvashérz’s wish; but immediately relapsed into its former state of inertness on hearing the mis-pronounced word. 1 Abhisambabhfva, ‘he grew by consuming,’ &c. Sayama. 7 The Kava text has, ‘Danu and Danavi received him as mother and father.’ I KANDA, 6 ADHYAYA, 3 BRAHMANA, 17. 167 14. They replied, ‘What is to be our reward in that case?’ He offered them that Agni-Soma cake on eleven potsherds: this is the reason why there is a cake on eleven potsherds for Agni and Soma. 15. They went over to him, and after them went forth! all the gods, all the sciences, all glory, all nourishment, all prosperity: thus by offering that (cake to Agni and Soma) Indra became what Indra now is. Such then is the significance of the fullmoon offering ; and he who, knowing this, performs the full-moon offering in this wise, attains to the same state of prosperity, becomes thus endowed with glory, becomes such a consumer of food (as V7ztra). 16. Now Vrttra, on being struck, lay contracted like a leather bottle drained of its contents, like a skin bag with the barley-meal shaken out. Indra rushed at him, meaning to slay him.
216. Now Vrttra, on being struck, lay contracted like a leather bottle drained of its contents, like a skin bag with the barley-meal shaken out. Indra rushed at him, meaning to slay him. 17. He said, ‘Do not hurl (thy thunderbolt) at me! thou art now what I (was before). Only cut me in twain; but do not let me be annihilated!’ He (Indra) said, ‘Thou shalt be my food!’ He replied, ‘So be it!’ He accordingly cut him in twain; _ and from that (part) of his which was of the Soma nature ?, he made the moon, and that which was demoniacal (asurya) he made enter these creatures as their belly; hence people say*: ‘Vvctra was then a consumer of food, and Vitra is so now.’ For even now, whenever that one (the moon) waxes fuller, it fills itself out of this world*; and when- ‘ 1 Preyuh, ‘the gods &c. that were in Vritra’s mouth went out,’ Sayana; see preceding page, note 1. 2 Yat saumyam nyaktam 4sa’ [‘yat saumyo nyanga 4sa,’ Kaava rec.], ‘what was imbued with Soma,’ ‘what had Soma inherent in it.’ Cf. ‘yat somasya nyaktam 4sa,’ I, 7, 1, 1. * «People say so when anybody eats much food.’ Sayana. * See I, 6, 4, 15. 168 SATAPATHA-BRAHMANA. ever these creatures crave for food, they pay tribute to this Vvztra, the belly. Whosoever knows that Vritra as a consumer of food, becomes himself a consumer of food. 18, Those deities then said, ‘Ye, Agni and Soma, whom we have followed hither, take the best part (of the sacrificial food): do let us share along with you in what ye have!’ 19. They both said, ‘What (share) shall then be ours?’ They replied, ‘For whatever deity they shall take out sacrificial food, they shall in the first place offer to you some clarified butter!’ Whenever, therefore, they take out sacrificial food for any deity, they in the first place offer two butterportions to Agni and Soma. This does not take place at the Soma-sacrifice, nor at the animal offering; for they said, ‘for whatever deity they take out...1’ 20. Agni then said, ‘In me they shall sacrifice | for all of you, and thus I give you a share in me!’ | For this reason they sacrifice in Agni (the fire) to all the gods; and for this reason they say that Agni is all the deities. 21. Soma then said, ‘Me they shall offer up to ‘all of you, and thus I give you a share in me!’ For this reason they offer up Soma to all the gods; and hence they say that Soma is all the deities. 22. And further, since all the gods were abiding in Indra, for that reason they say that Indra is all the deities, that the gods have Indra for their . chief (sresh¢ha). Thus the gods came in a three- 1 The nirvapanam, or taking out (literally throwing out) of (handfuls of) havis from the receptacle and putting it into the winnowing basket (or other vessels), does not apply to these two kinds of sacrifices. Cf. I, 1, 2, 5 seq. I KANDA, 6 ADHYAYA, 3 BRAHMANA, 26. 169 fold way to consist of one deity; and he who knows this becomes individually the chief of his own (people).
3Cf. I, 1, 2, 5 seq. I KANDA, 6 ADHYAYA, 3 BRAHMANA, 26. 169 fold way to consist of one deity; and he who knows this becomes individually the chief of his own (people). 23. Twofold, verily, is this, there is no third: to wit, the moist and the dry; and what is dry, that relates to Agni; and what is moist, that relates to Soma. But (it may be objected) if this is twofold only, why then this manifold performance :—the two butter-portions for Agni and Soma, the low-voiced offering to Agni and Soma, and the rice-cake for Agni and Soma,—when by means of any one of these he obtains all, why then this manifold performance ? [The answer to this objection is that] so manifold is the power, the generative force of Agni and Soma. f ; 24. The sun, indeed, relates to Agni, and the moon to Soma; the day relates to Agni, and the night to Soma; the waxing half-moon relates to Agni, and the waning one to Soma. 25. ‘By means of the two butter-portions he obtains the sun and the moon; by means of the lowvoiced offering he obtains the day and the night; and by means of the rice-cake he obtains the two half-moons,’ thus say some. 26. Asuri, on the other hand, said: ‘By means of the two butter-portions he gains any two (of those objects'); by means of the low-voiced offering he obtains any (other) two; and by means of the ricecake he obtains any (other) two: “all has been obtained, all has been conquered by me! with that All I will slay Vvtra! with the All I will slay the 1 ©Yatame va yatame va dve &pnoti.’ Sayava supplies vastun}, ‘objects.’ The K&zva recension, on the other hand, reads, ‘Yatame va yatame v4 dve devate Apnoti.’ ee 170 SATAPATHA-BRAHMANA. spiteful enemy!” thus he thinks, and for that reason there is this manifold performance.’ 27. On this point it has also been remarked: ‘Why this sameness (of performance)? By what is introduced between the butter(-offering) to Agni and Soma and the rice-cake to Agni and Soma, a repetition of performance (is committed)'.’ Sameness (of performance), nevertheless, is avoided in this way: the one (viz. the low-voiced offering) consists of butter, and the other of a rice-cake, hence the one is different from the other. Moreover, after reciting a Azk-verse as anuvaky4, he pronounces the yagy4 with the word ‘pleased’ (in the case of the butter-portions to Agni and Soma); and after reciting a Azk-verse as anuvaky4, he pronounces the yAgy4 in the form of a Aik-verse (in the case of the low-voiced offering to Agni and Soma), hence the one is (again) different from the other? Sameness of performance is also avoided in this way: in a low voice (he utters the formulas when) he offers of the butter, and with a loud voice of the cake; and what is (uttered) in a low voice, that is the manner of Pragapati: hence he recites for that (low-
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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