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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Sameness 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- * See p. 80, note 2. The objection here raised is, that the lowvoiced offering, which is intermediate between the two above-mentioned oblations to Agni-Soma, is made to the same two deities. * When the two butter-portions to Agni and Soma are offered the Hotr? recites the verses Rig-veda VI, 16, 34 (Vag. S. 33, 9), and Rig-veda I, 95, 5 (Vag. S. 19, 42) respectively, as anuvakyAs, or invitatory prayers, each of which is followed by the yagy4 (offering-formula): ‘We who pronounce the offering-prayer to Agni (or Soma respectively),—may Agni (Soma) pleased (gush4zaf) accept of the butter-oblation! Vausha/!’ At the low-voiced offering (up&msuy4ga) to Agni-Soma, on the other hand, he first utters (in a low voice) as anuvaky4 the verse Rig-veda I, 93, 2, and thereupon as yagy4 Rig-veda I, 93, 6. I KANDA, 6 ADHYAYA, 3 BRAHMANA, 30. 171 voiced offering) an anush/ubh-verse as the invitatory formula (anuvaky4), for the anushéubh represents speech, and Pragdpati also is speech. 28. By means of that low-voiced offering the gods stealing near slew, with that thunderbolt, the vasha¢é-call, whichever they wished of the Asuras ; and so does this one, after stealing near by means of that low-voiced offering, slay with that thunderbolt, the vasha¢-call, the wicked, spiteful enemy’. This is why he performs the low-voiced offering. 29. Having recited (at the butter-portions) a Azkverse as the anuvdkyé, he recites the yAgy4 with the word ‘pleased :’ in consequence of this, creatures are brought forth here with teeth on one side (in one jaw); for the Azk means bone and the tooth also is bone, so that he thereby produces bone on one side. 30. Having recited (at the low-voiced offering) a Aik-verse as the anuvaky4, he recites as the yagy4 a (second) Azk-verse: in consequence of this, creatures with teeth on both sides are brought forth here; for the Azk means bone and the tooth also is bone, so that he thereby produces bone on both sides. These creatures, indeed, are of two kinds, viz. such as have teeth on one side only, and such as have teeth on both sides?; and verily he who sacrifices, knowing 1 The two prayers of the low-voiced offering are muttered in a low voice ; but the ‘V4usha/!’ at the end of the offering-prayer (as the ‘Om!’ at the end of the invitatory prayer) is uttered aloud. Hence the above symbolical explanation.
2Hence the above symbolical explanation. 2 The same distinction is made in Rig-veda X, 90, 10, where it is stated that from the Purusha sprang the horse and what other animals with two rows of teeth (viz. the ass and mule, according to S4yana) on the one hand, and cows, goats, and sheep on the other. In Taitt. II, 2, 6, 3, also the horse is mentioned along with man as belonging to the former class of living beings. Cf. also Taitt.V,1, 2,6; Ath.-vedaV, 19, 2; 31, 3; Weber, Ind. Stud. X, 58. 172 SATAPATHA-BRAHMANA. thus the generative power of Agni and Soma, becomes rich in offspring and cattle. 31. When he (the sacrificer) is about to enter upon the fast of the full-moon ceremony, he may not be entirely sated. He therefore now compresses (that part of) his belly which relates to the Asuras; and next morning, by means of the oblations, that which relates to the gods. Now the practice regarding the full-moon ceremony is as follows: 32. One may (enter on the) fast at the very time (of full moon), thinking, ‘ Now I will slay Vyvztra, now I will slay the spiteful enemy !’ 33- One may also fast only on the following day. Now he who (enters on the) fast at the very time (of full moon), gets, as it were, into collision? (with some one); and when two come into collision with one another, it is indeed doubtful which of the two will get the better of the other. He, on the other hand, who prefers to fast on the second day (only), is as one who crushes from behind a retreating (enemy) before he is able to resist the attack : striking in one direction’, in fact, is he who thus Keeps the fast on the second day only. 34. Let him therefore enter on the fast at the very time (of full moon). He who keeps the fast on the following day only is as one who finally crushes one struck down by some one else; he only does what has been done before by some one else, he only 1 Sam-kramate, literally ‘comes together with, meets (somebody).’ This symbolical explanation was probably suggested by the circumstance that the full moon marks the junction (sandhi) of the two pakshas or half months; whereas the new moon (am4vasy4, ‘dwelling together’) marks the point of least distance between sun and moon. ® Anyatoghatin, ? thus St. Petersburg Dictionary. I KANDA, 6 ADHYAYA, 3 BRAHMANA, 38. 173 follows another’s lead; let him therefore enter on the fast at the very time (of full moon). 35- After Pragdpati had created the living beings, his joints (parvan) were relaxed. Now Prag&pati, doubtless, is the year, and his joints are the two junctions of day and night (i.e. the twilights), the full moon and new moon, and the beginnings of the seasons.
335- After Pragdpati had created the living beings, his joints (parvan) were relaxed. Now Prag&pati, doubtless, is the year, and his joints are the two junctions of day and night (i.e. the twilights), the full moon and new moon, and the beginnings of the seasons. 36. He was unable to rise with his relaxed joints; and the gods healed him by means of these havisofferings: by means of the Agnihotra they healed that joint (which consists of) the two junctions of day and night, joined that together; by means of the full-moon and the new-moon sacrifice they healed that joint (which consists of) the full and new moon, joined that together; and by means of the (three) Aaturm4syas (seasonal offerings) they healed that joint (which consists of) the beginnings of the seasons, joined that together. 37. With his joints thus repaired he betook himself to this food,—to the food which is here (offered) to Pragapati; and he who, knowing this, enters upon the fast at the very time (of full moon), heals Pragapati’s joint at the proper time, and Pragdpati favours him. Thus he who, knowing this, enters upon the fast at the very time (of full moon) becomes a consumer of food: let him therefore enter on the fast at the very time (of full moon). 38. These two butter-portions (to Agni and Soma), truly, are the eyes of the sacrifice; he, therefore, offers them in front (of, or before, the havis), for these eyes are in the front (ofthe head). Hence he thereby places the eyes in the front; and for this reason these eyes are in the front (of the head). 174 SATAPATHA-BRAHMANA. 39. Some people offer Agni’s butter-portion in the north-eastern part (of the fire), and Soma’s butter-portion in the south-eastern part, thinking, ‘Thereby we place the eyes in the front (of the head).’ This, however, is rather unintelligible; for the several dishes of sacrificial food (havis) represent the body of the sacrifice; when therefore he offers in front of (or before) the havis, he thereby places the eyes in the front. Let him rather make the offerings (in that part of the fire) where he thinks the fiercest blaze is; for only by being offered in blazing (fire) are oblations successful! 40. Having recited (at the butter-portions) a Azkverse as anuvaky4 (invitatory formula), he recites by way of yagy4 (offering-prayer) the (formula containing the word) ‘pleased ;’ thereby these boneless eyes are set in what is bone. If, on the other hand, after reciting a Azk-verse as anuvakyd, he
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.
1Sameness 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- * See p. 80, note 2. The objection here raised is, that the lowvoiced offering, which is intermediate between the two above-mentioned oblations to Agni-Soma, is made to the same two deities. * When the two butter-portions to Agni and Soma are offered the Hotr? recites the verses Rig-veda VI, 16, 34 (Vag. S. 33, 9), and Rig-veda I, 95, 5 (Vag. S. 19, 42) respectively, as anuvakyAs, or invitatory prayers, each of which is followed by the yagy4 (offering-formula): ‘We who pronounce the offering-prayer to Agni (or Soma respectively),—may Agni (Soma) pleased (gush4zaf) accept of the butter-oblation! Vausha/!’ At the low-voiced offering (up&msuy4ga) to Agni-Soma, on the other hand, he first utters (in a low voice) as anuvaky4 the verse Rig-veda I, 93, 2, and thereupon as yagy4 Rig-veda I, 93, 6. I KANDA, 6 ADHYAYA, 3 BRAHMANA, 30. 171 voiced offering) an anush/ubh-verse as the invitatory formula (anuvaky4), for the anushéubh represents speech, and Pragdpati also is speech. 28. By means of that low-voiced offering the gods stealing near slew, with that thunderbolt, the vasha¢é-call, whichever they wished of the Asuras ; and so does this one, after stealing near by means of that low-voiced offering, slay with that thunderbolt, the vasha¢-call, the wicked, spiteful enemy’. This is why he performs the low-voiced offering. 29. Having recited (at the butter-portions) a Azkverse as the anuvdkyé, he recites the yAgy4 with the word ‘pleased :’ in consequence of this, creatures are brought forth here with teeth on one side (in one jaw); for the Azk means bone and the tooth also is bone, so that he thereby produces bone on one side. 30. Having recited (at the low-voiced offering) a Aik-verse as the anuvaky4, he recites as the yagy4 a (second) Azk-verse: in consequence of this, creatures with teeth on both sides are brought forth here; for the Azk means bone and the tooth also is bone, so that he thereby produces bone on both sides. These creatures, indeed, are of two kinds, viz. such as have teeth on one side only, and such as have teeth on both sides?; and verily he who sacrifices, knowing 1 The two prayers of the low-voiced offering are muttered in a low voice ; but the ‘V4usha/!’ at the end of the offering-prayer (as the ‘Om!’ at the end of the invitatory prayer) is uttered aloud. Hence the above symbolical explanation.
2Hence the above symbolical explanation. 2 The same distinction is made in Rig-veda X, 90, 10, where it is stated that from the Purusha sprang the horse and what other animals with two rows of teeth (viz. the ass and mule, according to S4yana) on the one hand, and cows, goats, and sheep on the other. In Taitt. II, 2, 6, 3, also the horse is mentioned along with man as belonging to the former class of living beings. Cf. also Taitt.V,1, 2,6; Ath.-vedaV, 19, 2; 31, 3; Weber, Ind. Stud. X, 58. 172 SATAPATHA-BRAHMANA. thus the generative power of Agni and Soma, becomes rich in offspring and cattle. 31. When he (the sacrificer) is about to enter upon the fast of the full-moon ceremony, he may not be entirely sated. He therefore now compresses (that part of) his belly which relates to the Asuras; and next morning, by means of the oblations, that which relates to the gods. Now the practice regarding the full-moon ceremony is as follows: 32. One may (enter on the) fast at the very time (of full moon), thinking, ‘ Now I will slay Vyvztra, now I will slay the spiteful enemy !’ 33- One may also fast only on the following day. Now he who (enters on the) fast at the very time (of full moon), gets, as it were, into collision? (with some one); and when two come into collision with one another, it is indeed doubtful which of the two will get the better of the other. He, on the other hand, who prefers to fast on the second day (only), is as one who crushes from behind a retreating (enemy) before he is able to resist the attack : striking in one direction’, in fact, is he who thus Keeps the fast on the second day only. 34. Let him therefore enter on the fast at the very time (of full moon). He who keeps the fast on the following day only is as one who finally crushes one struck down by some one else; he only does what has been done before by some one else, he only 1 Sam-kramate, literally ‘comes together with, meets (somebody).’ This symbolical explanation was probably suggested by the circumstance that the full moon marks the junction (sandhi) of the two pakshas or half months; whereas the new moon (am4vasy4, ‘dwelling together’) marks the point of least distance between sun and moon. ® Anyatoghatin, ? thus St. Petersburg Dictionary. I KANDA, 6 ADHYAYA, 3 BRAHMANA, 38. 173 follows another’s lead; let him therefore enter on the fast at the very time (of full moon). 35- After Pragdpati had created the living beings, his joints (parvan) were relaxed. Now Prag&pati, doubtless, is the year, and his joints are the two junctions of day and night (i.e. the twilights), the full moon and new moon, and the beginnings of the seasons.
335- After Pragdpati had created the living beings, his joints (parvan) were relaxed. Now Prag&pati, doubtless, is the year, and his joints are the two junctions of day and night (i.e. the twilights), the full moon and new moon, and the beginnings of the seasons. 36. He was unable to rise with his relaxed joints; and the gods healed him by means of these havisofferings: by means of the Agnihotra they healed that joint (which consists of) the two junctions of day and night, joined that together; by means of the full-moon and the new-moon sacrifice they healed that joint (which consists of) the full and new moon, joined that together; and by means of the (three) Aaturm4syas (seasonal offerings) they healed that joint (which consists of) the beginnings of the seasons, joined that together. 37. With his joints thus repaired he betook himself to this food,—to the food which is here (offered) to Pragapati; and he who, knowing this, enters upon the fast at the very time (of full moon), heals Pragapati’s joint at the proper time, and Pragdpati favours him. Thus he who, knowing this, enters upon the fast at the very time (of full moon) becomes a consumer of food: let him therefore enter on the fast at the very time (of full moon). 38. These two butter-portions (to Agni and Soma), truly, are the eyes of the sacrifice; he, therefore, offers them in front (of, or before, the havis), for these eyes are in the front (ofthe head). Hence he thereby places the eyes in the front; and for this reason these eyes are in the front (of the head). 174 SATAPATHA-BRAHMANA. 39. Some people offer Agni’s butter-portion in the north-eastern part (of the fire), and Soma’s butter-portion in the south-eastern part, thinking, ‘Thereby we place the eyes in the front (of the head).’ This, however, is rather unintelligible; for the several dishes of sacrificial food (havis) represent the body of the sacrifice; when therefore he offers in front of (or before) the havis, he thereby places the eyes in the front. Let him rather make the offerings (in that part of the fire) where he thinks the fiercest blaze is; for only by being offered in blazing (fire) are oblations successful! 40. Having recited (at the butter-portions) a Azkverse as anuvaky4 (invitatory formula), he recites by way of yagy4 (offering-prayer) the (formula containing the word) ‘pleased ;’ thereby these boneless eyes are set in what is bone. If, on the other hand, after reciting a Azk-verse as anuvakyd, he
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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