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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
120. Hecuts(the portions for Agni Svishtakrzt) from the north part (of the sacrificial dishes) *, and offers them up on the north part (of the fire): for this is the region of that god, and therefore he cuts from the north part and offers on the north part. From that side, indeed, he arose’, and there they (the gods) appeased him: for this reason he cuts from the north part, and offers on the north part. 21. He offers on this side (in front), as it were, of the other oblations. Following the other oblations cattle are produced, and the Svish/akvzt represents Rudra’s power: he would impose Rudra’s power on 1 That is, Indradyumna Bhillabeya, as the Kava recension reads here and II, 1, 4, 6. Cf. X, 6, 1, 1. 2 He makes, as usual, an under-layer (upastarava) of butter in the guhfi; cuts a piece from the north part of each of the two cakes (or of the one cake and of both the sweet and the sour milk constituting the sAnndyya); and thereupon bastes the pieces twice (not once) with butter. ® See above, par. 3. The same quarter is assigned to Rudra, IX, 1,1,10. See also Weber, Ind. Stud. I, p. 225. 1 KANDA, 7 ADHYAYA, 3 BRAHMANA, 26. 207 the cattle if he were to bring it (the Svish¢akvct) into contact with the other oblations; and his (the sacrificer’s) household and cattle would be destroyed. For this reason he offers on this side, as it were, of the other oblations. 22. That (fire)—to wit, the Ahavantya—is, indeed, that sacrifice by which the gods then ascended to heaven; and that (other fire) which was left behind here, is the G4rhapatya: hence they take out the former from the G4rhapatya, (so as to be) before (east) of it. 23- He may lay it (the Ahavaniya) down at the distance of eight steps (from the GAarhapatya); for of eight syllables, doubtless, consists the gdyatrt: hence he thereby ascends to heaven by means of the gayatrt. 24. Or he may lay it down at the distance of eleven steps’; for of eleven syllables, indeed, consists the trish¢ubh: hence he thereby ascends to heaven by means of the trish¢ubh. 25. Or he may lay it down at the distance of twelve steps; for of twelve syllables, indeed, consists the gagati: hence he thereby ascends to heaven by means of the gagatt. Here, however, there is no (fixed) measure: let him,-therefore, lay it down where in his own mind he may think proper’. If he takes it ever so little east (of the Garhapatya), he ascends to heaven by it. 26. Here now they say, ‘Let them cook the sacri- 1 The Baudhay. Sulvas. (66) lays it down as the rule that the Brahmana has to construct his Ahavantya fire at the distance of eight prakramas (step of two padas or feet each) to the east of the Garhapatya, the Raganya at the distance of eleven, and the Vaisya at the distance of twelve, steps. Thibaut, Pandit X, p. 22. 2 See I, 2, 5,14. 208 SATAPATHA-BRAHMANA.
2Thibaut, Pandit X, p. 22. 2 See I, 2, 5,14. 208 SATAPATHA-BRAHMANA. _ ficial dishes on the Ahavantya ; for thence, assuredly, the gods ascended to heaven, and therewith they went on worshipping and toiling: therein we will cook the sacrificial dishes; therein we will perform the sacrifice! For, as it were, a displacement! of the sacrificial dishes would take place, if they were to cook them on the Garhapatya. The Ahavantya is the sacrifice: we will perform the sacrifice in the sacrifice !’ 27. However, they also do cook on the GArhapatya, arguing, ‘The former is indeed 4havantya (i.e. “suitable for a burnt-offering”); but that one, surely, is not (intended) for this,—viz. that they should cook uncooked (food) on it ; but it is (intended) for this,—viz. that they should offer up cooked (food) on it.’ He may therefore do it on whichever (fire) he pleases. 28. That sacrifice spake, ‘I dread nakedness.’ ‘What is unnakedness for thee ?’ ‘Let them strew (sacrificial grass) all round me!’ For this reason they strew (sacrificial grass) all round the fire. ‘I dread thirst.’ ‘How art thou to be satiated?’ ‘May I satiate myself after the priest has been satisfied !’ Let him therefore, on the completion of the sacrifice, order that the priest be satisfied; for then he satisfies the sacrifice. Fourty BrRAHMANA. 1. Pragdpati conceived a passion for his own 1 Apaskhala. Sdyana takes skhala to mean winnowing- (or threshing-) floor (?khala): hence apaskhala would mean ‘the leaping (of the husk, &c.) out of the winnowing-floor.” The KAava MS. reads, ‘ apaskhala iva sa havish4m yad garhapatyah’ (? ‘the Garhapatya is to the sacrificial food the outside of a winnowingfloor, as it were.’) I KANDA, 7 ADHYAYA, 4 BRAHMANA, 4. 209 daughter,—either the Sky or the Dawn. ‘May I pair with her!’ thus (thinking) he united with her. 2. This, assuredly, was a sin in the eyes of the gods. ‘He who acts thus towards his own daughter, our sister, [commits a sin],’ they thought. 3. The gods then said to this god who rules over the beasts (Rudra)*, ‘This one, surely, commits a sin who acts thus towards his own daughter, our sister. Pierce him!’ Rudra, taking aim, pierced him. Half of his seed fell to the ground. And thus it came to pass. 4. Accordingly it has been said by the Avzshi® with reference to that (incident), ‘When the father embraced his daughter, uniting with her, he dropped his seed on the earth.’ This (became) the chant (uktha) called A4gnim4ruta‘; in (connection with) For other versions of this legend about PragApati (Brahman)’s illicit passion for his daughter, which, as Dr. Muir suggests, probably refers to some atmospheric phenomenon, see Ait. Br. III, 33, and Tandya Br. VIII, 2,10; cf. Muir, Original Sanskrit Texts, IV, p- 45; I, p.107. See also Sat. Br. II, 1, 2, 9, with note.
3Muir suggests, probably refers to some atmospheric phenomenon, see Ait. Br. III, 33, and Tandya Br. VIII, 2,10; cf. Muir, Original Sanskrit Texts, IV, p- 45; I, p.107. See also Sat. Br. II, 1, 2, 9, with note. 3 The construction here is irregular. Perhaps this is part of the speech of the gods, being a kind of indirect address to Rudra in order to avoid naming the terrible god. Dr. Muir translates: ‘The gods said, ‘‘ This god, who rules over the beasts, commits a transgression in that he acts thus to his own daughter, our sister: pierce him through.”’ In the K4zva MS. some words seem to have been omitted at this particular place. According to the Ait. Br., the gods created a god Bhfitavat, composed of the most fearful forms of theirs. After piercing the incarnation of Pragpati’s sin, he asked, and obtained, the boon that he should henceforth be the ruler of cattle. ® Viz., Rig-veda X, 61, 7, where verses 5-7 contain the first allusion to this legend. ‘ The 4gnim4ruta is one of the sAstras recited at the evening libation of the Soma-sacrifice; and made up chiefly of a hymn addressed to Agni Vaisvdnara and one to the Maruts; and [following the stotriya and anurfipa prag&tha] a hymn to GAtavedas; [and one to the Apas, followed by various detailed {12] P 210 SATAPATHA-BRAHMANA, this it is set forth how the gods caused that seed to spring’. When the anger of the gods subsided, they cured Pragapati and cut out that dart of this (Rudra); for Pragapati, doubtless, is this sacrifice. 5. They said (to one another), ‘Think of some means by which that (part of the sacrifice torn out with the dart) may not be lost, and how it may be but a small portion of the offering itself!’ 6. They said, ‘Take it round to Bhaga (Savitvz, the Patron), who sits on the south side (of the sacrificial ground): Bhaga will eat it by way of foreportion?, so that it may be as though it were offered. They accordingly took it round to Bhaga, who sat on the south side. Bhaga (Savitvz) looked at it: it burnt out his eyes*. And thus it came to pass. Hence they say, ‘Bhaga is blind.’ 7. They said, ‘It has not yet become appeased here: take it round to Pashan!’ They accordingly verses or couplets]; viz., Rig-veda III, 3, ‘vaisvanaraya prithup4gase,’ &c., and I, 87,‘ pratvakshasah pratavaso,’ &c.; [Rig-veda I, 168, 1-2, stotriya ; VII, 16, 11-12, anurfipa]; and Rig-veda I, 143, ‘pratavyasim navyastm,’ &c. (and X, 9, ‘4po hi sh‘#4 mayobhuvas,’ &c.) respectively, at the Agnish‘oma (and first day of the dvadasaha). See Asv, Sr. V, 20, 5; Ait. Br. III, 35; IV, 30.
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.
120. Hecuts(the portions for Agni Svishtakrzt) from the north part (of the sacrificial dishes) *, and offers them up on the north part (of the fire): for this is the region of that god, and therefore he cuts from the north part and offers on the north part. From that side, indeed, he arose’, and there they (the gods) appeased him: for this reason he cuts from the north part, and offers on the north part. 21. He offers on this side (in front), as it were, of the other oblations. Following the other oblations cattle are produced, and the Svish/akvzt represents Rudra’s power: he would impose Rudra’s power on 1 That is, Indradyumna Bhillabeya, as the Kava recension reads here and II, 1, 4, 6. Cf. X, 6, 1, 1. 2 He makes, as usual, an under-layer (upastarava) of butter in the guhfi; cuts a piece from the north part of each of the two cakes (or of the one cake and of both the sweet and the sour milk constituting the sAnndyya); and thereupon bastes the pieces twice (not once) with butter. ® See above, par. 3. The same quarter is assigned to Rudra, IX, 1,1,10. See also Weber, Ind. Stud. I, p. 225. 1 KANDA, 7 ADHYAYA, 3 BRAHMANA, 26. 207 the cattle if he were to bring it (the Svish¢akvct) into contact with the other oblations; and his (the sacrificer’s) household and cattle would be destroyed. For this reason he offers on this side, as it were, of the other oblations. 22. That (fire)—to wit, the Ahavantya—is, indeed, that sacrifice by which the gods then ascended to heaven; and that (other fire) which was left behind here, is the G4rhapatya: hence they take out the former from the G4rhapatya, (so as to be) before (east) of it. 23- He may lay it (the Ahavaniya) down at the distance of eight steps (from the GAarhapatya); for of eight syllables, doubtless, consists the gdyatrt: hence he thereby ascends to heaven by means of the gayatrt. 24. Or he may lay it down at the distance of eleven steps’; for of eleven syllables, indeed, consists the trish¢ubh: hence he thereby ascends to heaven by means of the trish¢ubh. 25. Or he may lay it down at the distance of twelve steps; for of twelve syllables, indeed, consists the gagati: hence he thereby ascends to heaven by means of the gagatt. Here, however, there is no (fixed) measure: let him,-therefore, lay it down where in his own mind he may think proper’. If he takes it ever so little east (of the Garhapatya), he ascends to heaven by it. 26. Here now they say, ‘Let them cook the sacri- 1 The Baudhay. Sulvas. (66) lays it down as the rule that the Brahmana has to construct his Ahavantya fire at the distance of eight prakramas (step of two padas or feet each) to the east of the Garhapatya, the Raganya at the distance of eleven, and the Vaisya at the distance of twelve, steps. Thibaut, Pandit X, p. 22. 2 See I, 2, 5,14. 208 SATAPATHA-BRAHMANA.
2Thibaut, Pandit X, p. 22. 2 See I, 2, 5,14. 208 SATAPATHA-BRAHMANA. _ ficial dishes on the Ahavantya ; for thence, assuredly, the gods ascended to heaven, and therewith they went on worshipping and toiling: therein we will cook the sacrificial dishes; therein we will perform the sacrifice! For, as it were, a displacement! of the sacrificial dishes would take place, if they were to cook them on the Garhapatya. The Ahavantya is the sacrifice: we will perform the sacrifice in the sacrifice !’ 27. However, they also do cook on the GArhapatya, arguing, ‘The former is indeed 4havantya (i.e. “suitable for a burnt-offering”); but that one, surely, is not (intended) for this,—viz. that they should cook uncooked (food) on it ; but it is (intended) for this,—viz. that they should offer up cooked (food) on it.’ He may therefore do it on whichever (fire) he pleases. 28. That sacrifice spake, ‘I dread nakedness.’ ‘What is unnakedness for thee ?’ ‘Let them strew (sacrificial grass) all round me!’ For this reason they strew (sacrificial grass) all round the fire. ‘I dread thirst.’ ‘How art thou to be satiated?’ ‘May I satiate myself after the priest has been satisfied !’ Let him therefore, on the completion of the sacrifice, order that the priest be satisfied; for then he satisfies the sacrifice. Fourty BrRAHMANA. 1. Pragdpati conceived a passion for his own 1 Apaskhala. Sdyana takes skhala to mean winnowing- (or threshing-) floor (?khala): hence apaskhala would mean ‘the leaping (of the husk, &c.) out of the winnowing-floor.” The KAava MS. reads, ‘ apaskhala iva sa havish4m yad garhapatyah’ (? ‘the Garhapatya is to the sacrificial food the outside of a winnowingfloor, as it were.’) I KANDA, 7 ADHYAYA, 4 BRAHMANA, 4. 209 daughter,—either the Sky or the Dawn. ‘May I pair with her!’ thus (thinking) he united with her. 2. This, assuredly, was a sin in the eyes of the gods. ‘He who acts thus towards his own daughter, our sister, [commits a sin],’ they thought. 3. The gods then said to this god who rules over the beasts (Rudra)*, ‘This one, surely, commits a sin who acts thus towards his own daughter, our sister. Pierce him!’ Rudra, taking aim, pierced him. Half of his seed fell to the ground. And thus it came to pass. 4. Accordingly it has been said by the Avzshi® with reference to that (incident), ‘When the father embraced his daughter, uniting with her, he dropped his seed on the earth.’ This (became) the chant (uktha) called A4gnim4ruta‘; in (connection with) For other versions of this legend about PragApati (Brahman)’s illicit passion for his daughter, which, as Dr. Muir suggests, probably refers to some atmospheric phenomenon, see Ait. Br. III, 33, and Tandya Br. VIII, 2,10; cf. Muir, Original Sanskrit Texts, IV, p- 45; I, p.107. See also Sat. Br. II, 1, 2, 9, with note.
3Muir suggests, probably refers to some atmospheric phenomenon, see Ait. Br. III, 33, and Tandya Br. VIII, 2,10; cf. Muir, Original Sanskrit Texts, IV, p- 45; I, p.107. See also Sat. Br. II, 1, 2, 9, with note. 3 The construction here is irregular. Perhaps this is part of the speech of the gods, being a kind of indirect address to Rudra in order to avoid naming the terrible god. Dr. Muir translates: ‘The gods said, ‘‘ This god, who rules over the beasts, commits a transgression in that he acts thus to his own daughter, our sister: pierce him through.”’ In the K4zva MS. some words seem to have been omitted at this particular place. According to the Ait. Br., the gods created a god Bhfitavat, composed of the most fearful forms of theirs. After piercing the incarnation of Pragpati’s sin, he asked, and obtained, the boon that he should henceforth be the ruler of cattle. ® Viz., Rig-veda X, 61, 7, where verses 5-7 contain the first allusion to this legend. ‘ The 4gnim4ruta is one of the sAstras recited at the evening libation of the Soma-sacrifice; and made up chiefly of a hymn addressed to Agni Vaisvdnara and one to the Maruts; and [following the stotriya and anurfipa prag&tha] a hymn to GAtavedas; [and one to the Apas, followed by various detailed {12] P 210 SATAPATHA-BRAHMANA, this it is set forth how the gods caused that seed to spring’. When the anger of the gods subsided, they cured Pragapati and cut out that dart of this (Rudra); for Pragapati, doubtless, is this sacrifice. 5. They said (to one another), ‘Think of some means by which that (part of the sacrifice torn out with the dart) may not be lost, and how it may be but a small portion of the offering itself!’ 6. They said, ‘Take it round to Bhaga (Savitvz, the Patron), who sits on the south side (of the sacrificial ground): Bhaga will eat it by way of foreportion?, so that it may be as though it were offered. They accordingly took it round to Bhaga, who sat on the south side. Bhaga (Savitvz) looked at it: it burnt out his eyes*. And thus it came to pass. Hence they say, ‘Bhaga is blind.’ 7. They said, ‘It has not yet become appeased here: take it round to Pashan!’ They accordingly verses or couplets]; viz., Rig-veda III, 3, ‘vaisvanaraya prithup4gase,’ &c., and I, 87,‘ pratvakshasah pratavaso,’ &c.; [Rig-veda I, 168, 1-2, stotriya ; VII, 16, 11-12, anurfipa]; and Rig-veda I, 143, ‘pratavyasim navyastm,’ &c. (and X, 9, ‘4po hi sh‘#4 mayobhuvas,’ &c.) respectively, at the Agnish‘oma (and first day of the dvadasaha). See Asv, Sr. V, 20, 5; Ait. Br. III, 35; IV, 30.
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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