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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1metre Ichurn thee!’ For it is with the metres that he churns him (Agni, the fire); the metres he recites to him when he is churned, whereby he attaches the metres to the sacrifice, even as the rays (are attached) to yonder sun.—‘ Recite to the born one!’ he says, 1 In this sense ‘vrishamau’ is taken by Mahidhara (sektdrau, from vrishan), Sayama, and apparently also by our author. Perhaps it means ‘testicles’ (vr?shama) in the text. See III, 6, 3, 10; and parti, p. 389, note 3. * The myth of Purfravas and Urvast is given at length XI, 5, 1, 1-17. Compare also Max Miller, Chips, vol. ii, p. 102 seq.; A. Kuhn, Herabkunft des Feuers, p. 78 seq. ® The verses which the Hotrz has to recite are (a) one to Savitr7 (the Vivifier, viz. Rig-veda I, 24, 3); (b) to Heaven and Earth (IV, 56, 1); (c) atriplet to Agni (VI, 16, 13-15). If fire has not appeared by this time, he recites the so-called Rakshas-killing verses (X,118), repeating them until fire has been produced. See Ait. Br. I, 17; Asv. St. II, 16. 92 SATAPATHA-BRAHMANA. when he (Agni) is produced!; and ‘To him who is thrown?!’ when he throws him (on the old Ahavantya fire). 24. He throws (the fire on the hearth), with the text (Vag. S. V, 3), ‘For our sake be ye two (fires) friendly to one another, of one mind, unblemished! Injure not the sacrifice, nor the lord of the sacrifice! be gracious unto us this day, ye knowers of beings!’ He thus bespeaks peacefulness between them, that they may not injure each other. 25. He then takes out some clarified butter with the dipping-spoon, and pours it on the fire, with the text (V4g. S. V, 4), ‘Agni resorteth to Agni, he the son of the seers that shieldeth us from curses: graciously offer thou for us now with good offering, never withholding the oblation from the gods, Hail!’ For the purpose of offering they have produced him, and by this offering he has now gratified him: that is why he thus makes offering unto him. 26. It (the guest-offering) ends with the Id4; no after-offerings are performed. For the guest-offering is the head of the sacrifice, and the head is the fore-part: he thus fits him up as the head of the sacrifice. But were he to perform the after-offerings, it would be as if, by reversing, he were to put the feet in the place of the head. Hence it ends with the I@4, and no after-offerings are performed. 1 The Hotr? recites the two verses, Rig-veda I, 74, 3; VI, 16, 40. 2 The verb is ‘ pra-hrz,’ which is also the common term for the hurling of the thunderbolt. The six verses, recited by the Hotr‘, are Rig-veda VI, 16, 41-42; I, 12, 6; VIII, 43, 14; VIII, 73, 8; I, 164, 50. Ill KANDA, 4 ADHYAYA, 2 BRAHMANA, 3. 93 THE TANUNAPTRA, or COVENANT OF TANUNAPAT?. SEconpD BRAHMANA.
2The six verses, recited by the Hotr‘, are Rig-veda VI, 16, 41-42; I, 12, 6; VIII, 43, 14; VIII, 73, 8; I, 164, 50. Ill KANDA, 4 ADHYAYA, 2 BRAHMANA, 3. 93 THE TANUNAPTRA, or COVENANT OF TANUNAPAT?. SEconpD BRAHMANA. 1. When the gods had performed the guestoffering, discord befell them. They separated into four different parties, unwilling to yield to each other’s excellence,—Agni with the Vasus, Soma with the Rudras, Varuza with the Adityas, and Indra with the Maruts. Brzhaspati with the All-gods, say some’, but, indeed, those who separated into four parties were ‘all the gods.’ When they were separated, the Asura-Rakshas came after them and entered between them. 2. They became aware of it,—‘ Forsooth, we are in an evil plight, the Asura-Rakshas have come in between us: we shall fall a prey to our enemies. Let us come to an agreement and yield to the excellence of one of us!’ They yielded to the excellence of Indra; wherefore it is said, ‘Indra is all the deities, the gods have Indra for their chief.’ 3. For this reason let not kinsmen fall out, for any (enemy) of theirs, be he ever so far away, steps in between them; they do what pleases their enemies and fall a prey to their enemies: therefore let them not fall out. For he who, knowing this, quarrels not, does what displeases his enemies and 1 The Tanfinaptra is a solemn covenant made by the sacrificer and his priests, in the name of Tanfinapat, and while touching sacrificial butter; thereby pledging themselves not to injure each other. 2 Thus Ait. Br. I, 24, where moreover the Rudras are assigned to Indra, (the Vasus to Agni, and the Adityas to Varuza.) 94 SATAPATHA-BRAHMANA. falls not a prey to his enemies: let him therefore not quarrel. 4. They said, ‘ Well then, let us contrive so that this (concord) of ours shall be for ever imperishable !’ 5. The gods laid down together! their favourite forms and desirable powers”, one after another, and said, ‘Thereby he shall be away from us, he shall be scattered to the winds, whosoever shall transgress this (covenant) of ours!’— Whose (is it) as witness???’ —‘ Tanfinapat, the mighty!’— Now the mighty Tandnapat indeed is yonder blowing (wind), he is the witness of living beings, entering thus as the in-breathing and out-breathing. 6. Wherefore they say, ‘The gods know the mind of man.’ In his mind he proposes; it passes on to the breath, and the breath to the wind, and the wind tells the gods what the mind of man is. 7. Hence it was in regard to this what was said by the Azshi, ‘In his mind he proposeth, and it goeth on to the wind‘; and the wind telleth the gods what thy mind is, O man.’ 8. The gods laid down together their favourite forms and desirable powers, and said, ‘ Thereby he shall be away from us, he shall be scattered to the winds, whosoever shall transgress this (covenant) of ours!’ And even now the gods do not transgress that (covenant), for how would they fare, were they 1 Literally, ‘cut off together, part by part.’
32 Or, attributes, resources, ‘dhamAni.’ * Kasya upadrashéur; the K4nva text has, Tasya nak ka upadrashA, ‘ who (shall be) the witness of this (covenant) of ours?’ * Cp. Atharva-veda XII, 4,31, ‘In his mind he proposes and it goes forth to the gods.’ Ill KANDA, 4 ADHYAYA, 2 BRAHMANA, II. 95 to transgress it ?—they would speak untruth, and verily there is one law which the gods do keep, namely, the truth. It is through this that their conquest, their glory is unassailable: and so, forsooth, is his conquest, his glory unassailable whosoever, knowing this, speaks the truth. Now, the TAndnaptra is really that same (covenant of the gods). 9. The gods laid down together their favourite forms and desirable powers. Now it is by taking portions of butter that they (the priests) lay down together the desirable forms and favourite powers. Let him, then, not covenant with any one and every one, lest his favourite forms and desirable powers should be mixed up (with those of others). But let him not deceive one with whom he makes a covenant ; for thus it is said, ‘Let there be no deceiving of him with whom one has made the covenant of Tandnapat.’ 10. In the first place he takes (butter) therefrom?, with the text (Vag. S. V, 5), ‘For him that rushes onward, for him that rushes about, I take thee. He that blows yonder (the wind) does indeed rush onward and rush about; and it is for him that he takes (the butter): therefore he says, ‘for him that rushes onward, for him that rushes about, I take thee.’ 11.‘For Tandnapat, the mighty.’ The mighty Tandnapat truly is yonder blowing (wind), and it is for him that he takes (the butter) : therefore he says, ‘For Tanfnapat, the mighty.’ 1 Viz. the butter in the dhruv4 spoon, pouring it into the ‘ vratapradana,’ or vessel in which the fast-milk is handed to the sacrificer. 96 SATAPATHA-BRAHMANA. 12. ‘For the powerful, the most strong!’ He is indeed powerful and most strong; and for him he takes it: therefore he says,‘ For the powerful, the most strong.’ 13. They then touch it at the same time. Now the gods were fully agreed on this point, ‘ Verily, so and thus shall he of us fare who shall transgress this (covenant) of ours!’ And so are these (priests and sacrificer) now agreed on this,—‘Verily, so and thus shall he of us fare who shall transgress this (covenant) of ours!’
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.
1metre Ichurn thee!’ For it is with the metres that he churns him (Agni, the fire); the metres he recites to him when he is churned, whereby he attaches the metres to the sacrifice, even as the rays (are attached) to yonder sun.—‘ Recite to the born one!’ he says, 1 In this sense ‘vrishamau’ is taken by Mahidhara (sektdrau, from vrishan), Sayama, and apparently also by our author. Perhaps it means ‘testicles’ (vr?shama) in the text. See III, 6, 3, 10; and parti, p. 389, note 3. * The myth of Purfravas and Urvast is given at length XI, 5, 1, 1-17. Compare also Max Miller, Chips, vol. ii, p. 102 seq.; A. Kuhn, Herabkunft des Feuers, p. 78 seq. ® The verses which the Hotrz has to recite are (a) one to Savitr7 (the Vivifier, viz. Rig-veda I, 24, 3); (b) to Heaven and Earth (IV, 56, 1); (c) atriplet to Agni (VI, 16, 13-15). If fire has not appeared by this time, he recites the so-called Rakshas-killing verses (X,118), repeating them until fire has been produced. See Ait. Br. I, 17; Asv. St. II, 16. 92 SATAPATHA-BRAHMANA. when he (Agni) is produced!; and ‘To him who is thrown?!’ when he throws him (on the old Ahavantya fire). 24. He throws (the fire on the hearth), with the text (Vag. S. V, 3), ‘For our sake be ye two (fires) friendly to one another, of one mind, unblemished! Injure not the sacrifice, nor the lord of the sacrifice! be gracious unto us this day, ye knowers of beings!’ He thus bespeaks peacefulness between them, that they may not injure each other. 25. He then takes out some clarified butter with the dipping-spoon, and pours it on the fire, with the text (V4g. S. V, 4), ‘Agni resorteth to Agni, he the son of the seers that shieldeth us from curses: graciously offer thou for us now with good offering, never withholding the oblation from the gods, Hail!’ For the purpose of offering they have produced him, and by this offering he has now gratified him: that is why he thus makes offering unto him. 26. It (the guest-offering) ends with the Id4; no after-offerings are performed. For the guest-offering is the head of the sacrifice, and the head is the fore-part: he thus fits him up as the head of the sacrifice. But were he to perform the after-offerings, it would be as if, by reversing, he were to put the feet in the place of the head. Hence it ends with the I@4, and no after-offerings are performed. 1 The Hotr? recites the two verses, Rig-veda I, 74, 3; VI, 16, 40. 2 The verb is ‘ pra-hrz,’ which is also the common term for the hurling of the thunderbolt. The six verses, recited by the Hotr‘, are Rig-veda VI, 16, 41-42; I, 12, 6; VIII, 43, 14; VIII, 73, 8; I, 164, 50. Ill KANDA, 4 ADHYAYA, 2 BRAHMANA, 3. 93 THE TANUNAPTRA, or COVENANT OF TANUNAPAT?. SEconpD BRAHMANA.
2The six verses, recited by the Hotr‘, are Rig-veda VI, 16, 41-42; I, 12, 6; VIII, 43, 14; VIII, 73, 8; I, 164, 50. Ill KANDA, 4 ADHYAYA, 2 BRAHMANA, 3. 93 THE TANUNAPTRA, or COVENANT OF TANUNAPAT?. SEconpD BRAHMANA. 1. When the gods had performed the guestoffering, discord befell them. They separated into four different parties, unwilling to yield to each other’s excellence,—Agni with the Vasus, Soma with the Rudras, Varuza with the Adityas, and Indra with the Maruts. Brzhaspati with the All-gods, say some’, but, indeed, those who separated into four parties were ‘all the gods.’ When they were separated, the Asura-Rakshas came after them and entered between them. 2. They became aware of it,—‘ Forsooth, we are in an evil plight, the Asura-Rakshas have come in between us: we shall fall a prey to our enemies. Let us come to an agreement and yield to the excellence of one of us!’ They yielded to the excellence of Indra; wherefore it is said, ‘Indra is all the deities, the gods have Indra for their chief.’ 3. For this reason let not kinsmen fall out, for any (enemy) of theirs, be he ever so far away, steps in between them; they do what pleases their enemies and fall a prey to their enemies: therefore let them not fall out. For he who, knowing this, quarrels not, does what displeases his enemies and 1 The Tanfinaptra is a solemn covenant made by the sacrificer and his priests, in the name of Tanfinapat, and while touching sacrificial butter; thereby pledging themselves not to injure each other. 2 Thus Ait. Br. I, 24, where moreover the Rudras are assigned to Indra, (the Vasus to Agni, and the Adityas to Varuza.) 94 SATAPATHA-BRAHMANA. falls not a prey to his enemies: let him therefore not quarrel. 4. They said, ‘ Well then, let us contrive so that this (concord) of ours shall be for ever imperishable !’ 5. The gods laid down together! their favourite forms and desirable powers”, one after another, and said, ‘Thereby he shall be away from us, he shall be scattered to the winds, whosoever shall transgress this (covenant) of ours!’— Whose (is it) as witness???’ —‘ Tanfinapat, the mighty!’— Now the mighty Tandnapat indeed is yonder blowing (wind), he is the witness of living beings, entering thus as the in-breathing and out-breathing. 6. Wherefore they say, ‘The gods know the mind of man.’ In his mind he proposes; it passes on to the breath, and the breath to the wind, and the wind tells the gods what the mind of man is. 7. Hence it was in regard to this what was said by the Azshi, ‘In his mind he proposeth, and it goeth on to the wind‘; and the wind telleth the gods what thy mind is, O man.’ 8. The gods laid down together their favourite forms and desirable powers, and said, ‘ Thereby he shall be away from us, he shall be scattered to the winds, whosoever shall transgress this (covenant) of ours!’ And even now the gods do not transgress that (covenant), for how would they fare, were they 1 Literally, ‘cut off together, part by part.’
32 Or, attributes, resources, ‘dhamAni.’ * Kasya upadrashéur; the K4nva text has, Tasya nak ka upadrashA, ‘ who (shall be) the witness of this (covenant) of ours?’ * Cp. Atharva-veda XII, 4,31, ‘In his mind he proposes and it goes forth to the gods.’ Ill KANDA, 4 ADHYAYA, 2 BRAHMANA, II. 95 to transgress it ?—they would speak untruth, and verily there is one law which the gods do keep, namely, the truth. It is through this that their conquest, their glory is unassailable: and so, forsooth, is his conquest, his glory unassailable whosoever, knowing this, speaks the truth. Now, the TAndnaptra is really that same (covenant of the gods). 9. The gods laid down together their favourite forms and desirable powers. Now it is by taking portions of butter that they (the priests) lay down together the desirable forms and favourite powers. Let him, then, not covenant with any one and every one, lest his favourite forms and desirable powers should be mixed up (with those of others). But let him not deceive one with whom he makes a covenant ; for thus it is said, ‘Let there be no deceiving of him with whom one has made the covenant of Tandnapat.’ 10. In the first place he takes (butter) therefrom?, with the text (Vag. S. V, 5), ‘For him that rushes onward, for him that rushes about, I take thee. He that blows yonder (the wind) does indeed rush onward and rush about; and it is for him that he takes (the butter): therefore he says, ‘for him that rushes onward, for him that rushes about, I take thee.’ 11.‘For Tandnapat, the mighty.’ The mighty Tandnapat truly is yonder blowing (wind), and it is for him that he takes (the butter) : therefore he says, ‘For Tanfnapat, the mighty.’ 1 Viz. the butter in the dhruv4 spoon, pouring it into the ‘ vratapradana,’ or vessel in which the fast-milk is handed to the sacrificer. 96 SATAPATHA-BRAHMANA. 12. ‘For the powerful, the most strong!’ He is indeed powerful and most strong; and for him he takes it: therefore he says,‘ For the powerful, the most strong.’ 13. They then touch it at the same time. Now the gods were fully agreed on this point, ‘ Verily, so and thus shall he of us fare who shall transgress this (covenant) of ours!’ And so are these (priests and sacrificer) now agreed on this,—‘Verily, so and thus shall he of us fare who shall transgress this (covenant) of ours!’
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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