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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
12. The anuvakyds (invitatory prayers) in the forenoon are the ydgyd4s (offering prayers) in the afternoon ; and the yagy4s are the anuvakyds%. He thus interlinks them, whence those joints and those bones of the neck are interlinked. 3. Now the gods and the Asuras, both of them sprung from PragApati, were contending against each other®. The Asuras then built themselves castles in these worlds,—an iron one in this world, a silver one in the air, and a golden one in the sky. 4. The gods then prevailed. They besieged them by these sieges (upasad); and because they besieged (upa-sad) them, therefore the name Upasads. importance— if not, indeed, towards making it take the place of the Soma-cult. The hot milk (gharma) is even styled ‘Samrag’ or supreme king—as against the title ‘ragan’ or king, assigned to Soma; and a throne is provided for it, just as for the latter. The rules for its performance, according to the Apastamba Srauta-sfitra, have been published, with a translation, by Professor Garbe (Zeitsch. der D. M. G. XXXIV, p. 319 seq.). See also Haug’s Transl. of the Ait. Br. pp. 41-43; Weber, Ind. Stud. IX. pp. 218-220. 1 The Upasadad, consisting of three offerings of ghee to Agni, Soma, and Vishau, followed by a Homa, have to be performed twice daily, for at least three days (the normal number at the Agnish/oma). The first day’s performance is called (from the corresponding Homa) the ‘ayasay4’ (lying in iron, made of iron), the second day’s ‘ragahsay4’ (silvern),and the third day’s ‘harisay4’ (golden). If there are six, or twelve Upasad days, each of the three varieties of performance has assigned to it an equal number of successive days ; and if there are more than twelve the three varieties are to be performed alternately. * For the anuvaky4s and yagy4s, as well as the kindling-verses (simidhents) to be recited at the Upasads, see Ait. Br. I, 26; Asv. IV, 8. * For other versions of this myth, see Ait. Br. I, 23; Taitt. S. VI, 2, 3. 106 SATAPATHA-BRAHMANA. They clove the castles and conquered these worlds. Hence they say, ‘A castle is conquered by siege;’ for it is indeed by beleaguering that one of these human castles is taken. 5. By means of these sieges, then, the gods clove the castles and conquered these worlds. And so does this one (the sacrificer) now,—no one, it is true, builds for himself castles against him in this world ; he cleaves these same worlds, he conquers these worlds: therefore he offers with the Upasads. 6. They have clarified butter for their offering material. For ghee is a thunderbolt, and by that thunderbolt, the ghee, the gods clove the strongholds and conquered these worlds. And so does he cleave these worlds by that thunderbolt, the ghee, and conquer these worlds; therefore they (the Upasads) have ghee for their offering material.
2For ghee is a thunderbolt, and by that thunderbolt, the ghee, the gods clove the strongholds and conquered these worlds. And so does he cleave these worlds by that thunderbolt, the ghee, and conquer these worlds; therefore they (the Upasads) have ghee for their offering material. 7. He takes eight times (ghee) in the guhd, and four times in the upabhrzt; or conversely, they say, he is to take of it only four times in the guhQ and eight times in the upabhzzt?. 8. He takes eight times in the guhd, and four times in the upabhvzt. He thereby makes the thunderbolt heavy in front, and with that thunderbolt heavy in front he cleaves these worlds, and conquers these worlds. 9. Agni and Soma verily are yoke-fellows among the gods: for these two he takes (ghee) in common? For Vishzu (he takes) singly. He makes only the one libation (4gh4ra) which (he makes) with the dipping-spoon (sruva)’. For when he has made 1 This would be the regular mode of ladling. See 1, 3, 2, 8 seq. ? See p. 108, note 1. ® For the two 4ghfra, or libations of ghee, made with the Ill KANDA, 4 ADHYAYA, 4 BRAHMANA, 13. 107 the northern (higher) libation he retires’: ‘May I conquer for conquest’ so he thinks, and therefore he makes only the one libation, that with the dipping-spoon. 10. When he has called (on the Agnidhra) for the Srausha/, he does not elect the Hotvz?. ‘Seat thee, O Hotv7!’ he says. The Hotvz sits down on the Hotrz’s seat. Having sat down he urges the Adhvaryu; and he, thus urged, takes the two offering-spoons*. 11. While passing over (to the south side of the fire and altar) he says‘ (to the Hotrz), ‘ Recite the invitatory prayer to Agni!’ and having called for the Sraushaé, he says, ‘ Pronounce the offering prayer to Agni!’ and pours out the oblation when the Vasha/ is uttered. ; 12. Thereupon he says, ‘ Recite the invitatory prayer to Soma!’ and having called for the Sraushat, he says, ‘Pronounce the offering prayer to Soma!’ and pours out the oblation when the Vasha? is uttered. 13. Thereupon, while pouring the ghee which is in the upabhvzt®, together (with what is left in the guhd), he says, ‘Recite the invitatory prayer to Vishzu!’ and, having called for the Srausha¢, he says, ‘Pronounce the offering prayer to Vishzu!’ sruva north of the fire and guhfi south of the fire respectively, see I, 4,4,1seq. At the Upasad-ish/i neither fore-offerings (prayaga) nor after-offerings (anuy4ga) are performed. 1 Viz. to the offering place on the south side of the fire. The covert meaning is that, were he to make the second libation, he would have to recede from the higher (uttara, northern) position already gained. 3 See I, 5, 1, 1 Seq. 5 SeeI,5,2,1seq. ‘See I, 7, 2, 1 seq. 5 Of the ghee in the guh (obtained from eight ladlings with the 108 SATAPATHA-BRAHMANA. and pours out the oblation when the Vasha/ is uttered.
33 See I, 5, 1, 1 Seq. 5 SeeI,5,2,1seq. ‘See I, 7, 2, 1 seq. 5 Of the ghee in the guh (obtained from eight ladlings with the 108 SATAPATHA-BRAHMANA. and pours out the oblation when the Vasha/ is uttered. 14. The reason why in offering he remains standing in one and the same place, and does not move about as he is wont to do here in performing, isthat he thinks ‘I will conquer for conquest?!’ And the reason why he offers to those deities is that he thereby constructs the thunderbolt: Agni (he makes) the point (anika), Soma the barb (salya), and Vishzu the connecting piece (kulmala)?*. 15. For the thunderbolt is the year: the day is Agni, the night Soma, and what is between the two, that is Vishzu. Thus he makes the revolving year. 16. The thunderbolt is the year: by that year, as a thunderbolt, the gods clove the strongholds and conquered these worlds. And so does he now by that year, as a thunderbolt, cleave these worlds, and conquer these worlds. This is why he offers to those gods. _ 17. Let him undertake three Upasads; for, there being three seasons in the year, it is thereby made of the form of the year: he thus makes up the year. He performs twice each. sruva) he first offers one half each to Agni and Soma, Thereupon he pours the ghee from the upabhr#t (obtained from four ladlings with the sruva) into the guhfi and offers it to Vishzu. 1 «Tt is for conquest that he does not move about as he (does when he) performs here in any other sacrifice.’ _KAava recension. 3 ? The socket; compare Ait. Br. I, 25, ‘The gods constructed that arrow, the Upasads: Agni was its point (?anfka, shaft, Haug), Soma its barb (salya, steel, H.), Vishau its shaft (teganam, point, H.), and Varuna its feathers (parma) .... For the arrow consists of three parts, anika, salya, and tegana ... . For the arrow consists of two parts, salya and tegana.’ Here salya would seem to be the barbed head-piece (with the point, anfka), and tegana the shaft or Teed of the arrow. III KANDA, 4 ADHYAYA, 4 BRAHMANA, 23. 109 18. These amount to six; for, there being six seasons in the year, it is thereby made of the form of the year: he thus makes up the year. 19. And should he undertake twelve Upasads,— there being twelve months in the year, it is thereby made of the form of the year: he thus makes up the "year. He performs twice each. 20. These amount to twenty-four ;—there being twenty-four half-moons in the year, it is thereby made of the form of the year: he thus makes up the year. 21. As to his performing in the evening and in the morning,—it is because only thus completeness is obtained. When he performs in the forenoon, then he gains the victory ;—and when he performs in the afternoon, he does so that it may be a good (complete) victory ;—and when he offers the Homa, (it is as if) people fight here for a stronghold, and having conquered it, they enter it as their own.
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.
12. The anuvakyds (invitatory prayers) in the forenoon are the ydgyd4s (offering prayers) in the afternoon ; and the yagy4s are the anuvakyds%. He thus interlinks them, whence those joints and those bones of the neck are interlinked. 3. Now the gods and the Asuras, both of them sprung from PragApati, were contending against each other®. The Asuras then built themselves castles in these worlds,—an iron one in this world, a silver one in the air, and a golden one in the sky. 4. The gods then prevailed. They besieged them by these sieges (upasad); and because they besieged (upa-sad) them, therefore the name Upasads. importance— if not, indeed, towards making it take the place of the Soma-cult. The hot milk (gharma) is even styled ‘Samrag’ or supreme king—as against the title ‘ragan’ or king, assigned to Soma; and a throne is provided for it, just as for the latter. The rules for its performance, according to the Apastamba Srauta-sfitra, have been published, with a translation, by Professor Garbe (Zeitsch. der D. M. G. XXXIV, p. 319 seq.). See also Haug’s Transl. of the Ait. Br. pp. 41-43; Weber, Ind. Stud. IX. pp. 218-220. 1 The Upasadad, consisting of three offerings of ghee to Agni, Soma, and Vishau, followed by a Homa, have to be performed twice daily, for at least three days (the normal number at the Agnish/oma). The first day’s performance is called (from the corresponding Homa) the ‘ayasay4’ (lying in iron, made of iron), the second day’s ‘ragahsay4’ (silvern),and the third day’s ‘harisay4’ (golden). If there are six, or twelve Upasad days, each of the three varieties of performance has assigned to it an equal number of successive days ; and if there are more than twelve the three varieties are to be performed alternately. * For the anuvaky4s and yagy4s, as well as the kindling-verses (simidhents) to be recited at the Upasads, see Ait. Br. I, 26; Asv. IV, 8. * For other versions of this myth, see Ait. Br. I, 23; Taitt. S. VI, 2, 3. 106 SATAPATHA-BRAHMANA. They clove the castles and conquered these worlds. Hence they say, ‘A castle is conquered by siege;’ for it is indeed by beleaguering that one of these human castles is taken. 5. By means of these sieges, then, the gods clove the castles and conquered these worlds. And so does this one (the sacrificer) now,—no one, it is true, builds for himself castles against him in this world ; he cleaves these same worlds, he conquers these worlds: therefore he offers with the Upasads. 6. They have clarified butter for their offering material. For ghee is a thunderbolt, and by that thunderbolt, the ghee, the gods clove the strongholds and conquered these worlds. And so does he cleave these worlds by that thunderbolt, the ghee, and conquer these worlds; therefore they (the Upasads) have ghee for their offering material.
2For ghee is a thunderbolt, and by that thunderbolt, the ghee, the gods clove the strongholds and conquered these worlds. And so does he cleave these worlds by that thunderbolt, the ghee, and conquer these worlds; therefore they (the Upasads) have ghee for their offering material. 7. He takes eight times (ghee) in the guhd, and four times in the upabhrzt; or conversely, they say, he is to take of it only four times in the guhQ and eight times in the upabhzzt?. 8. He takes eight times in the guhd, and four times in the upabhvzt. He thereby makes the thunderbolt heavy in front, and with that thunderbolt heavy in front he cleaves these worlds, and conquers these worlds. 9. Agni and Soma verily are yoke-fellows among the gods: for these two he takes (ghee) in common? For Vishzu (he takes) singly. He makes only the one libation (4gh4ra) which (he makes) with the dipping-spoon (sruva)’. For when he has made 1 This would be the regular mode of ladling. See 1, 3, 2, 8 seq. ? See p. 108, note 1. ® For the two 4ghfra, or libations of ghee, made with the Ill KANDA, 4 ADHYAYA, 4 BRAHMANA, 13. 107 the northern (higher) libation he retires’: ‘May I conquer for conquest’ so he thinks, and therefore he makes only the one libation, that with the dipping-spoon. 10. When he has called (on the Agnidhra) for the Srausha/, he does not elect the Hotvz?. ‘Seat thee, O Hotv7!’ he says. The Hotvz sits down on the Hotrz’s seat. Having sat down he urges the Adhvaryu; and he, thus urged, takes the two offering-spoons*. 11. While passing over (to the south side of the fire and altar) he says‘ (to the Hotrz), ‘ Recite the invitatory prayer to Agni!’ and having called for the Sraushaé, he says, ‘ Pronounce the offering prayer to Agni!’ and pours out the oblation when the Vasha/ is uttered. ; 12. Thereupon he says, ‘ Recite the invitatory prayer to Soma!’ and having called for the Sraushat, he says, ‘Pronounce the offering prayer to Soma!’ and pours out the oblation when the Vasha? is uttered. 13. Thereupon, while pouring the ghee which is in the upabhvzt®, together (with what is left in the guhd), he says, ‘Recite the invitatory prayer to Vishzu!’ and, having called for the Srausha¢, he says, ‘Pronounce the offering prayer to Vishzu!’ sruva north of the fire and guhfi south of the fire respectively, see I, 4,4,1seq. At the Upasad-ish/i neither fore-offerings (prayaga) nor after-offerings (anuy4ga) are performed. 1 Viz. to the offering place on the south side of the fire. The covert meaning is that, were he to make the second libation, he would have to recede from the higher (uttara, northern) position already gained. 3 See I, 5, 1, 1 Seq. 5 SeeI,5,2,1seq. ‘See I, 7, 2, 1 seq. 5 Of the ghee in the guh (obtained from eight ladlings with the 108 SATAPATHA-BRAHMANA. and pours out the oblation when the Vasha/ is uttered.
33 See I, 5, 1, 1 Seq. 5 SeeI,5,2,1seq. ‘See I, 7, 2, 1 seq. 5 Of the ghee in the guh (obtained from eight ladlings with the 108 SATAPATHA-BRAHMANA. and pours out the oblation when the Vasha/ is uttered. 14. The reason why in offering he remains standing in one and the same place, and does not move about as he is wont to do here in performing, isthat he thinks ‘I will conquer for conquest?!’ And the reason why he offers to those deities is that he thereby constructs the thunderbolt: Agni (he makes) the point (anika), Soma the barb (salya), and Vishzu the connecting piece (kulmala)?*. 15. For the thunderbolt is the year: the day is Agni, the night Soma, and what is between the two, that is Vishzu. Thus he makes the revolving year. 16. The thunderbolt is the year: by that year, as a thunderbolt, the gods clove the strongholds and conquered these worlds. And so does he now by that year, as a thunderbolt, cleave these worlds, and conquer these worlds. This is why he offers to those gods. _ 17. Let him undertake three Upasads; for, there being three seasons in the year, it is thereby made of the form of the year: he thus makes up the year. He performs twice each. sruva) he first offers one half each to Agni and Soma, Thereupon he pours the ghee from the upabhr#t (obtained from four ladlings with the sruva) into the guhfi and offers it to Vishzu. 1 «Tt is for conquest that he does not move about as he (does when he) performs here in any other sacrifice.’ _KAava recension. 3 ? The socket; compare Ait. Br. I, 25, ‘The gods constructed that arrow, the Upasads: Agni was its point (?anfka, shaft, Haug), Soma its barb (salya, steel, H.), Vishau its shaft (teganam, point, H.), and Varuna its feathers (parma) .... For the arrow consists of three parts, anika, salya, and tegana ... . For the arrow consists of two parts, salya and tegana.’ Here salya would seem to be the barbed head-piece (with the point, anfka), and tegana the shaft or Teed of the arrow. III KANDA, 4 ADHYAYA, 4 BRAHMANA, 23. 109 18. These amount to six; for, there being six seasons in the year, it is thereby made of the form of the year: he thus makes up the year. 19. And should he undertake twelve Upasads,— there being twelve months in the year, it is thereby made of the form of the year: he thus makes up the "year. He performs twice each. 20. These amount to twenty-four ;—there being twenty-four half-moons in the year, it is thereby made of the form of the year: he thus makes up the year. 21. As to his performing in the evening and in the morning,—it is because only thus completeness is obtained. When he performs in the forenoon, then he gains the victory ;—and when he performs in the afternoon, he does so that it may be a good (complete) victory ;—and when he offers the Homa, (it is as if) people fight here for a stronghold, and having conquered it, they enter it as their own.
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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