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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Now the first oblation represents this world, the second one that ether, and the third one the sky. But this earth is compact; and the ether and yonder sky are, as it were, trembling: and in order that these two may counterbalance that (earth), the (last) two (oblations) have one barhis in common. 1 Viz. the practice of performing the full-offering only, see par. 5. The Kanva text reads: Tad va etat sam4nam eva sad viparyastam iva, 11 KANDA, 2 ADHYAYA, I BRAHMANA, 20. 307 17. All these sacrificial cakes (for Agni) are on eight potsherds; for of eight syllables consists the (pada of the) gdyatri, and the g4yatri is Agni’s metre!; with its own metre he accordingly establishes that fire. In all, these potsherds amount to twentyfour; for of twenty-four syllables consists the gayatrt (stanza), and the gdyatrt is Agni’s metre: with its own metre he accordingly establishes that fire. 18. He then offers a potful of boiled rice to Aditi. For he who performs those (preceding) oblations moves away, as it were, from this world, since he moves in the ascent of these worlds *. 19. Now when he offers a potful of boiled rice to Aditi—Aditi being this earth, and this earth being a firm resting-place,—he thereby again takes his stand on this firm resting-place. This is why he offers a potful of boiled rice to Aditi. 20. For her, they say, the two samy4gy4s® should be vir4g verses; for the virag is this (earth); or 1 The K4ava text remarks that the anuvaky4s (invitatory prayers) and yagy4s (offering prayers) at the three offerings of cake are in the g4yatri metre; and such indeed is the case. The anuvaky4s of the oblations to Agni Pavam4na, Agni Pavaka, and Agni Sufi are Rig-veda IX, 66, 19; I, 12,10; and VIII, 44, 21 respectively: and the y4gy4s are IX, 66, 21; V, 26,1; and VIII, 44, 17 respectively; all of which are g4yatrt stanzas. See Asv. Sr. II, 1, 20-28. Cf. also I, 7, 2, 15, with note. At the Svishéakr7t of these two ishéis also both formulas are in the gayatri metre: the puro’nuvaky4s being Rig-veda III, 11, 2, and III, 11,6; and the yagy4s III, 11, 1, and I, 1, 1 respectively. 3 Pragyavata iva va esho ’smél lok&t...im4n hi lokén samé4rohann eti. The K4nva text has: ‘For he who takes out these oblations makes his self, as it were, depart from this world of men for the world of the gods, since he, as it were, moves rising upwards (firdhva iva hi sam4rohann eti).’ Cf. paragraphs 14-16. ® For these (virag) samy 4gye, or invitatory and offering prayers at the Svishfakrit, see p. 164, note 2.—Asv, Sr. IL, 1, 29. x 2 308 SATAPATHA-BRAHMANA. trish¢ubh verses, for the trish¢ubh is this (earth) ; or gagatt verses, for the gagati is this (earth). Still, however, they should be virdg verses.
2164, note 2.—Asv, Sr. IL, 1, 29. x 2 308 SATAPATHA-BRAHMANA. trish¢ubh verses, for the trish¢ubh is this (earth) ; or gagatt verses, for the gagati is this (earth). Still, however, they should be virdg verses. 21. The priests’ fee for (offering to) her consists of a cow; for this (earth) is, as it were, a cow: she milks out for men all their desires. The cow is a mother, and this (earth) also is a mother, for she bears the men: for this reason the priests’ fee is a cow. This is one mode (of performing those offerings). 22. Then there is this other. He simply offers a cake on eight potsherds to Agni, and thereby, implicitly, to Agni Pavam4ana, Agni PAvaka, and Agni Su#i; and immediately after he visibly sets him up (as Agni). For this reason he offers (a cake) to Agni’, and then a potful of boiled rice to Aditi. The treatment of the potful of rice (in that case) is the same (as before). SrEconp BRAHMANA. 1. Now, in performing that sacrifice, they slay it; and in pressing out the king (Soma), they slay him; and in quieting and immolating the victim, they slay it. The haviryag#a they slay with the mortar and pestle, and with the twa mill-stones. 2. When slain, that sacrifice was no longer vigorous. By means of dakshiz4s (gifts to the priests) the gods again invigorated it: hence the name dakshix4, because thereby they invigorated (dakshay) that ? According to the K4mva recension, the anuvaky4 and yagy4, in that case, should consist of the verses containing the word mfirdhan (‘head’), viz. Vag. S. XIII, 14,15; cf. Sat. Br. I, 6, 2, 12. Il KANDA, 2 ADHYAYA, 2 BRAHMANA, 6. 309 (sacrifice). Whatever, therefore, fails in this sacrifice when slain, that he now again invigorates by means of gifts to the priests; whereupon the sacrifice becomes successful: for this reason he makes gifts to the priests. 3. He may give six (cows)!; for six seasons, indeed, there are in the year, and the sacrifice, Pragdpati, is the year: thus as great as the sacrifice is, as large as its extent is, by so many (gifts, dakshiz4s) does he thereby invigorate it. 4. He may give twelve; for twelve months there are in the year, and the sacrifice, Pragdpati, is the year: thus as great as the sacrifice is, as large as its extent is, by so many (gifts) does he thereby invigorate it. 5. He may give twenty-four; for twenty-four half-moons there are in the year, and the sacrifice, Pragapati, is the year: thus as great as the sacrifice is, as large as its extent is, by so many (gifts) does he thereby invigorate it. Such is the measure of the priests’ fees; but he may give more, according to (the depth of) his faith, The reason why he gives fees to the priests is this. 6. Verily, there are two kinds of gods; for, indeed, the gods are the gods; and the Brahmans who have studied and teach sacred lore are the human gods. The sacrifice of these is divided into two kinds: oblations constitute the sacrifice to the gods; and gifts to the priests that to the human gods,
3Verily, there are two kinds of gods; for, indeed, the gods are the gods; and the Brahmans who have studied and teach sacred lore are the human gods. The sacrifice of these is divided into two kinds: oblations constitute the sacrifice to the gods; and gifts to the priests that to the human gods, 1 Viz. at the tanQhavir-ish/is together, or at least three cows at each ishA if there are two ishfis. The greater the gift, the greater the merit. According to the Paddhati on Katy. IV, 10, he is also to entertain a hundred Brahmans at the end of the performance. See also Taitt. Br. I, 1, 7, 9-11. 310 SATAPATHA-BRAHMANA., the Brahmans who have studied and teach sacred lore. With oblations one gratifies the gods, and with gifts to the priests the human gods, the Brahmans who have studied and teach sacred lore. Both these kinds of gods, when gratified, place him in a state of bliss (sudh4)?. 7. Even as seed is poured into the womb, so the officiating - priests place the sacrificer in the (heavenly) world?, when he now makes gifts to those who, he hopes, will make him go thither. Such, then, (is the manner) of gifts to priests. 8. Now the gods and the Asuras, both of them sprung from Pragdpati, were contending with each other. They were both soulless, for they were mortal, and he who is mortal is soulless). Among these two (classes of beings) who were mortal, Agni alone was immortal; and it was through him, the immortal, that they both lived. Now whichsoever (of the gods) they (the Asuras) slew, he, indeed, was so (slain). 9. Thereupon the gods were left inferior. They went on praising and practising austerities, hoping that they might be able to overcome their enemies, the mortal Asuras. They beheld this immortal Agnyddheya (consecrated fire). 10. They said, ‘Come, let us place that immortal element in our innermost soul! When we have placed that immortal element in our innermost soul, and become immortal and unconquerable, we shall overcome our conquerable, mortal enemies.’ 1 That is, ‘they convey him to the celestial world,’ as reads the otherwise identical passage in IV, 3, 4, 4. * The Kava text has ‘ svarge loke,’ II KANDA, 2 ADHYAYA, 2 BRAHMANA, 15. 311 11. They said,‘With both of us is this fire (Agni): let us then treat openly with the Asuras’.’ 12. They said, ‘We shall set up (or, establish within ourselves, 4-dha) the two fires——what will ye do then ?’ 13. They replied, ‘Then we shall lay it down (ni-dha), saying, Eat grass here! eat wood here! cook pap here! cook meat here!’ Now that fire, which the Asuras thus laid down, is this same (fire) wherewith men prepare their food.
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.
1Now the first oblation represents this world, the second one that ether, and the third one the sky. But this earth is compact; and the ether and yonder sky are, as it were, trembling: and in order that these two may counterbalance that (earth), the (last) two (oblations) have one barhis in common. 1 Viz. the practice of performing the full-offering only, see par. 5. The Kanva text reads: Tad va etat sam4nam eva sad viparyastam iva, 11 KANDA, 2 ADHYAYA, I BRAHMANA, 20. 307 17. All these sacrificial cakes (for Agni) are on eight potsherds; for of eight syllables consists the (pada of the) gdyatri, and the g4yatri is Agni’s metre!; with its own metre he accordingly establishes that fire. In all, these potsherds amount to twentyfour; for of twenty-four syllables consists the gayatrt (stanza), and the gdyatrt is Agni’s metre: with its own metre he accordingly establishes that fire. 18. He then offers a potful of boiled rice to Aditi. For he who performs those (preceding) oblations moves away, as it were, from this world, since he moves in the ascent of these worlds *. 19. Now when he offers a potful of boiled rice to Aditi—Aditi being this earth, and this earth being a firm resting-place,—he thereby again takes his stand on this firm resting-place. This is why he offers a potful of boiled rice to Aditi. 20. For her, they say, the two samy4gy4s® should be vir4g verses; for the virag is this (earth); or 1 The K4ava text remarks that the anuvaky4s (invitatory prayers) and yagy4s (offering prayers) at the three offerings of cake are in the g4yatri metre; and such indeed is the case. The anuvaky4s of the oblations to Agni Pavam4na, Agni Pavaka, and Agni Sufi are Rig-veda IX, 66, 19; I, 12,10; and VIII, 44, 21 respectively: and the y4gy4s are IX, 66, 21; V, 26,1; and VIII, 44, 17 respectively; all of which are g4yatrt stanzas. See Asv. Sr. II, 1, 20-28. Cf. also I, 7, 2, 15, with note. At the Svishéakr7t of these two ishéis also both formulas are in the gayatri metre: the puro’nuvaky4s being Rig-veda III, 11, 2, and III, 11,6; and the yagy4s III, 11, 1, and I, 1, 1 respectively. 3 Pragyavata iva va esho ’smél lok&t...im4n hi lokén samé4rohann eti. The K4nva text has: ‘For he who takes out these oblations makes his self, as it were, depart from this world of men for the world of the gods, since he, as it were, moves rising upwards (firdhva iva hi sam4rohann eti).’ Cf. paragraphs 14-16. ® For these (virag) samy 4gye, or invitatory and offering prayers at the Svishfakrit, see p. 164, note 2.—Asv, Sr. IL, 1, 29. x 2 308 SATAPATHA-BRAHMANA. trish¢ubh verses, for the trish¢ubh is this (earth) ; or gagatt verses, for the gagati is this (earth). Still, however, they should be virdg verses.
2164, note 2.—Asv, Sr. IL, 1, 29. x 2 308 SATAPATHA-BRAHMANA. trish¢ubh verses, for the trish¢ubh is this (earth) ; or gagatt verses, for the gagati is this (earth). Still, however, they should be virdg verses. 21. The priests’ fee for (offering to) her consists of a cow; for this (earth) is, as it were, a cow: she milks out for men all their desires. The cow is a mother, and this (earth) also is a mother, for she bears the men: for this reason the priests’ fee is a cow. This is one mode (of performing those offerings). 22. Then there is this other. He simply offers a cake on eight potsherds to Agni, and thereby, implicitly, to Agni Pavam4ana, Agni PAvaka, and Agni Su#i; and immediately after he visibly sets him up (as Agni). For this reason he offers (a cake) to Agni’, and then a potful of boiled rice to Aditi. The treatment of the potful of rice (in that case) is the same (as before). SrEconp BRAHMANA. 1. Now, in performing that sacrifice, they slay it; and in pressing out the king (Soma), they slay him; and in quieting and immolating the victim, they slay it. The haviryag#a they slay with the mortar and pestle, and with the twa mill-stones. 2. When slain, that sacrifice was no longer vigorous. By means of dakshiz4s (gifts to the priests) the gods again invigorated it: hence the name dakshix4, because thereby they invigorated (dakshay) that ? According to the K4mva recension, the anuvaky4 and yagy4, in that case, should consist of the verses containing the word mfirdhan (‘head’), viz. Vag. S. XIII, 14,15; cf. Sat. Br. I, 6, 2, 12. Il KANDA, 2 ADHYAYA, 2 BRAHMANA, 6. 309 (sacrifice). Whatever, therefore, fails in this sacrifice when slain, that he now again invigorates by means of gifts to the priests; whereupon the sacrifice becomes successful: for this reason he makes gifts to the priests. 3. He may give six (cows)!; for six seasons, indeed, there are in the year, and the sacrifice, Pragdpati, is the year: thus as great as the sacrifice is, as large as its extent is, by so many (gifts, dakshiz4s) does he thereby invigorate it. 4. He may give twelve; for twelve months there are in the year, and the sacrifice, Pragdpati, is the year: thus as great as the sacrifice is, as large as its extent is, by so many (gifts) does he thereby invigorate it. 5. He may give twenty-four; for twenty-four half-moons there are in the year, and the sacrifice, Pragapati, is the year: thus as great as the sacrifice is, as large as its extent is, by so many (gifts) does he thereby invigorate it. Such is the measure of the priests’ fees; but he may give more, according to (the depth of) his faith, The reason why he gives fees to the priests is this. 6. Verily, there are two kinds of gods; for, indeed, the gods are the gods; and the Brahmans who have studied and teach sacred lore are the human gods. The sacrifice of these is divided into two kinds: oblations constitute the sacrifice to the gods; and gifts to the priests that to the human gods,
3Verily, there are two kinds of gods; for, indeed, the gods are the gods; and the Brahmans who have studied and teach sacred lore are the human gods. The sacrifice of these is divided into two kinds: oblations constitute the sacrifice to the gods; and gifts to the priests that to the human gods, 1 Viz. at the tanQhavir-ish/is together, or at least three cows at each ishA if there are two ishfis. The greater the gift, the greater the merit. According to the Paddhati on Katy. IV, 10, he is also to entertain a hundred Brahmans at the end of the performance. See also Taitt. Br. I, 1, 7, 9-11. 310 SATAPATHA-BRAHMANA., the Brahmans who have studied and teach sacred lore. With oblations one gratifies the gods, and with gifts to the priests the human gods, the Brahmans who have studied and teach sacred lore. Both these kinds of gods, when gratified, place him in a state of bliss (sudh4)?. 7. Even as seed is poured into the womb, so the officiating - priests place the sacrificer in the (heavenly) world?, when he now makes gifts to those who, he hopes, will make him go thither. Such, then, (is the manner) of gifts to priests. 8. Now the gods and the Asuras, both of them sprung from Pragdpati, were contending with each other. They were both soulless, for they were mortal, and he who is mortal is soulless). Among these two (classes of beings) who were mortal, Agni alone was immortal; and it was through him, the immortal, that they both lived. Now whichsoever (of the gods) they (the Asuras) slew, he, indeed, was so (slain). 9. Thereupon the gods were left inferior. They went on praising and practising austerities, hoping that they might be able to overcome their enemies, the mortal Asuras. They beheld this immortal Agnyddheya (consecrated fire). 10. They said, ‘Come, let us place that immortal element in our innermost soul! When we have placed that immortal element in our innermost soul, and become immortal and unconquerable, we shall overcome our conquerable, mortal enemies.’ 1 That is, ‘they convey him to the celestial world,’ as reads the otherwise identical passage in IV, 3, 4, 4. * The Kava text has ‘ svarge loke,’ II KANDA, 2 ADHYAYA, 2 BRAHMANA, 15. 311 11. They said,‘With both of us is this fire (Agni): let us then treat openly with the Asuras’.’ 12. They said, ‘We shall set up (or, establish within ourselves, 4-dha) the two fires——what will ye do then ?’ 13. They replied, ‘Then we shall lay it down (ni-dha), saying, Eat grass here! eat wood here! cook pap here! cook meat here!’ Now that fire, which the Asuras thus laid down, is this same (fire) wherewith men prepare their food.
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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