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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11. The Aindra-v4yava (graha), forsooth, is his speech ; and as such belonging to his self. Now Indra, when he had hurled the thunderbolt at V7ztra, thinking himself to be the weaker, and fearing lest he had not laid him low, hid himself. The gods also hid themselves away in the same place. 2. The gods then said, ‘ Verily, we know not if Vritra be slain or alive: come, let one of us find out, if Vrztra be slain or alive !’ 3. Theysaid unto Vayu—V4Ayu, forsooth, is he that blows yonder—‘ Find thou out, O VA4yu, if V7ztra be slain or alive; for thou art the swiftest among us: if he lives, thou indeed wilt quickly return hither.’ 4. He spake, ‘ What shall be my reward then?’— ‘The first Vasha¢ of king Soma!’—‘So be it!’ so Vayu went, and lo? Vitra slain. He spake, ‘Vrztra is slain: do ye with the slain what ye list!’ 1 That is, to Yagta’s body (madhyadeha, Say.) as distinguished from his limbs. The Petersb. Dict. takes adhyatmam in the sense of ‘in regard to the self (or person).’ See IV, 1, 4,1, with note; IV, 2, 2, 1 seq. 2 At I, 6, a, 3; II, 2, 3, 9, I erroneously supplied a verb of ORN 266 SATAPATHA-BRAHMANA. 5. The gods rushed thither,—as (those) eager to take possession of their property, so (it fared with) him (Vrztra—Soma)!: what (part of him) one of them seized, that became an ekadevatya (graha, belonging to one deity), and what two of them, that became a dvidevatya #, and what many (seized), that became a bahudevatya;—and because they caught him up each separately (vi-grah) by means of vessels, therefore (the libations) are called graha. 6. He stank in their nostrils,—sour and putrid he blew towards them: he was neither fit for offering, nor was he fit for drinking. 7. The gods said to V4yu, ‘Vayu, blow thou through him, make him palatable for us!’ He said, ‘What shall be my reward then ?’—‘ After thee they shall name those cups. —‘So be it!’ he said, ‘ but blow ye along with me!’ 8. The gods dispelled some of that smell, and laid it into the cattle,—this is that foul smell in (dead) cattle : hence one must not close (his nose) at that foul smell, since it is the smell of king Soma. 9. Nor must one spit thereat?; even though he should think himself ever so much affected, let him motion with the particle ed, following the original interpretation in the Petersb. Dict. and Weber’s Ind. Stud. IX, 249. I now adopt the later explanation put forth in the ‘Nachtrage.’ Professor Whitney, Amer. Journ. of Phil., III, p. 399, apparently draws from the same source, * “As (those) wishing to take possession of their property, so did they seize upon him each for himself (evam tam vyagrihnata);’ Kaava text. The construction of our text is quite irregular. * The dvidevatya grahas (libations belonging to two gods) at the morning Soma feast are the Aindra-vayava (Indra and Vayu), the Maitr4-varuma (Mitra and Varua), and the Asvina.
2The construction of our text is quite irregular. * The dvidevatya grahas (libations belonging to two gods) at the morning Soma feast are the Aindra-vayava (Indra and Vayu), the Maitr4-varuma (Mitra and Varua), and the Asvina. * That is, because of it, or away from it. Perhaps, however, it belongs to the next clause, ‘ therefore, even... .’ Iv KAWDA, I ADHYAYA, 3 BRAHMANA, 14. 267 go round it windward’; for Soma means eminence, and disease meanness: even as at the approach of his superior the meaner man would get down (from his seat), so does disease go down before him (Soma). 10. Then Vayu blew a second time through him and thereby made him palatable; whereupon he was fit for offering and fit for drinking. Hence those (vessels), though belonging to various deities, are called ‘ vayavya (VAyu’s vessels)*.’ His (V4yu’s) is that first Vasha¢ of king Soma, and, moreover, those vessels are named after him. 11. Indra then thought within himself :—‘ Vayu, forsooth, has the largest share of this our sacrifice, since his is the first Vasha¢ of king Soma, and, moreover, those vessels are named after him: nay, but I, too, will desire a share therein!’ 12. He said, ‘ Vayu, let me share in this cup !’— ‘What will then be ?’—‘Speech shall speak intelligibly !’—‘ If speech will speak intelligibly, then will I let thee share!’ Thus that cup henceforward belonged to Indra and V4yu, but theretofore it belonged to Vayu alone. 13. Indra said, ‘One half of this cup is mine !’— ‘Only one fourth is thine!’ said V4ayu.—‘ One half is mine!’ said Indra.—‘ Only one fourth is thine!’ said Vayu. 14. They went to PragApati for his decision. PragApati divided the cup (of Soma) into two parts and said, ‘ This (half) is Vayu’s!’ Then he divided the (other) half into two parts and said, ‘ This is 1 That is, in order to inhale as much of the strong smell of the Soma as possible (?). 2 See p. 158, note 1. ® Or, articulately, distinctly (niruktam). 268 SATAPATHA-BRAHMANA. Vayu's !—This is thine!’ then he assigned to Indra a fourth part for his share—one fourth is the same as a quarter: henceforward that cup belonged, one fourth of it, to Indra. 15. Now with this libation there are two purorué'—formulas,—the first belonging to V4yu alone, and the second to Indra and Vayu; and two invitatory prayers (anuvaky4),—the first to Vayu alone, and the second to Indra and VAyu; and two praisha (directions),—the first belonging to Vayu alone, and the second to Indra and Vayu; and two offering prayers (yagy4),—the first to Vayu alone, and the second to Indra and Vayu: thus he assigns to him (Indra) each time a fourth part for his share.
316. He said, ‘If they have assigned to me a fourth part each time for my share, then speech shall speak intelligibly only one fourth part!’ Hence only that fourth part of speech is intelligible which men speak ; but that fourth part of speech which beasts speak is unintelligible ; and that fourth part of speech which birds speak is unintelligible; and that fourth part of speech which the small vermin here speaks is unintelligible. 17. Wherefore it has been thus spoken by the Rishi (Rig-veda I, 164, 45):—‘ Four are the measured grades of speech ; the Brahmans that are wise know them: three, deposited in secret, move not; the fourth grade of speech men speak.’ 18. He now draws (the graha) from that (stream of Soma)’, with (Vag. S. VII, 7; Rig-veda VII, 92, 1),‘Come nigh to us, O Vayu, sipping of ? Purorud (lit. ‘fore-shining’) is the designation of the formulas preceding the Upayama, ‘ Thou art taken with a support, &c.’ 3 See p. 256, note 1. IV KANDA, I! ADHYAYA, 4 BRAHMAMNA, I. 269 the pure (Soma)! Thine are a thousand steeds, O bestower of all boons! Untothee hath been offered the gladdening juice whereof thou, O God, takest the first draught!—Thee for Vayu!’ 19. And, having withdrawn (the cup), he again fills it, with (Vag. S. VII, 8; Rig-veda I, 2, 4), ‘O Indra and VAyu, here is Soma-juice: come ye hither for the refreshing draught, the drops long for you!—Thou art taken with a support?!—Thee for Vayu, for Indra and V ayu!’—with ‘This is thy womb*: thee for the closely united!’ he deposits (the cup). As to why he says, ‘Thee for the closely united, —he who is Vayu, is Indra; and he who is Indra, is Vayu: therefore he says, ‘ This is thy womb: thee for the closely united!’ Fourtuo BRAHMANA. 1. Mitra and Varuma, forsooth, are his intelligence and will; and as such belonging to his self: whenever he desires anything in his mind, as ‘ Would that this were mine! I might do this!’ that is intelligence ; and whenever that is accomplished, that is will*. Now intelligence indeed is Mitra, and will is 1 When the cup is half-filled he withdraws it for a moment from the stream of Soma flowing from the Hotr?’s cup into the Dronakalasa trough; after which he again holds it under to have it filled completely. For the shape of this cup, see IV, 1, 5, 19. 2 See IV, 1, 2, 6, with note. 5 See IV, 1, 2, 9, with note. 4 The Kanva text adds, tad asyaitiv 4tmanah, ‘and these two are of his self, which seems to be intended to explain the preceding adhydtmam, ‘belonging to his self.’ See 1V, 1, 3, 1, with note. 270 SATAPATHA-BRAHMANA. Varuma; and Mitra is the priesthood, and Varuza the nobility; and the priesthood is the conceiver, and the noble is the doer. 2. Now in the beginning these two, the priesthood and the nobility, were separate: then Mitra, the priesthood, could stand without Varuza, the nobility.
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.
11. The Aindra-v4yava (graha), forsooth, is his speech ; and as such belonging to his self. Now Indra, when he had hurled the thunderbolt at V7ztra, thinking himself to be the weaker, and fearing lest he had not laid him low, hid himself. The gods also hid themselves away in the same place. 2. The gods then said, ‘ Verily, we know not if Vritra be slain or alive: come, let one of us find out, if Vrztra be slain or alive !’ 3. Theysaid unto Vayu—V4Ayu, forsooth, is he that blows yonder—‘ Find thou out, O VA4yu, if V7ztra be slain or alive; for thou art the swiftest among us: if he lives, thou indeed wilt quickly return hither.’ 4. He spake, ‘ What shall be my reward then?’— ‘The first Vasha¢ of king Soma!’—‘So be it!’ so Vayu went, and lo? Vitra slain. He spake, ‘Vrztra is slain: do ye with the slain what ye list!’ 1 That is, to Yagta’s body (madhyadeha, Say.) as distinguished from his limbs. The Petersb. Dict. takes adhyatmam in the sense of ‘in regard to the self (or person).’ See IV, 1, 4,1, with note; IV, 2, 2, 1 seq. 2 At I, 6, a, 3; II, 2, 3, 9, I erroneously supplied a verb of ORN 266 SATAPATHA-BRAHMANA. 5. The gods rushed thither,—as (those) eager to take possession of their property, so (it fared with) him (Vrztra—Soma)!: what (part of him) one of them seized, that became an ekadevatya (graha, belonging to one deity), and what two of them, that became a dvidevatya #, and what many (seized), that became a bahudevatya;—and because they caught him up each separately (vi-grah) by means of vessels, therefore (the libations) are called graha. 6. He stank in their nostrils,—sour and putrid he blew towards them: he was neither fit for offering, nor was he fit for drinking. 7. The gods said to V4yu, ‘Vayu, blow thou through him, make him palatable for us!’ He said, ‘What shall be my reward then ?’—‘ After thee they shall name those cups. —‘So be it!’ he said, ‘ but blow ye along with me!’ 8. The gods dispelled some of that smell, and laid it into the cattle,—this is that foul smell in (dead) cattle : hence one must not close (his nose) at that foul smell, since it is the smell of king Soma. 9. Nor must one spit thereat?; even though he should think himself ever so much affected, let him motion with the particle ed, following the original interpretation in the Petersb. Dict. and Weber’s Ind. Stud. IX, 249. I now adopt the later explanation put forth in the ‘Nachtrage.’ Professor Whitney, Amer. Journ. of Phil., III, p. 399, apparently draws from the same source, * “As (those) wishing to take possession of their property, so did they seize upon him each for himself (evam tam vyagrihnata);’ Kaava text. The construction of our text is quite irregular. * The dvidevatya grahas (libations belonging to two gods) at the morning Soma feast are the Aindra-vayava (Indra and Vayu), the Maitr4-varuma (Mitra and Varua), and the Asvina.
2The construction of our text is quite irregular. * The dvidevatya grahas (libations belonging to two gods) at the morning Soma feast are the Aindra-vayava (Indra and Vayu), the Maitr4-varuma (Mitra and Varua), and the Asvina. * That is, because of it, or away from it. Perhaps, however, it belongs to the next clause, ‘ therefore, even... .’ Iv KAWDA, I ADHYAYA, 3 BRAHMANA, 14. 267 go round it windward’; for Soma means eminence, and disease meanness: even as at the approach of his superior the meaner man would get down (from his seat), so does disease go down before him (Soma). 10. Then Vayu blew a second time through him and thereby made him palatable; whereupon he was fit for offering and fit for drinking. Hence those (vessels), though belonging to various deities, are called ‘ vayavya (VAyu’s vessels)*.’ His (V4yu’s) is that first Vasha¢ of king Soma, and, moreover, those vessels are named after him. 11. Indra then thought within himself :—‘ Vayu, forsooth, has the largest share of this our sacrifice, since his is the first Vasha¢ of king Soma, and, moreover, those vessels are named after him: nay, but I, too, will desire a share therein!’ 12. He said, ‘ Vayu, let me share in this cup !’— ‘What will then be ?’—‘Speech shall speak intelligibly !’—‘ If speech will speak intelligibly, then will I let thee share!’ Thus that cup henceforward belonged to Indra and V4yu, but theretofore it belonged to Vayu alone. 13. Indra said, ‘One half of this cup is mine !’— ‘Only one fourth is thine!’ said V4ayu.—‘ One half is mine!’ said Indra.—‘ Only one fourth is thine!’ said Vayu. 14. They went to PragApati for his decision. PragApati divided the cup (of Soma) into two parts and said, ‘ This (half) is Vayu’s!’ Then he divided the (other) half into two parts and said, ‘ This is 1 That is, in order to inhale as much of the strong smell of the Soma as possible (?). 2 See p. 158, note 1. ® Or, articulately, distinctly (niruktam). 268 SATAPATHA-BRAHMANA. Vayu's !—This is thine!’ then he assigned to Indra a fourth part for his share—one fourth is the same as a quarter: henceforward that cup belonged, one fourth of it, to Indra. 15. Now with this libation there are two purorué'—formulas,—the first belonging to V4yu alone, and the second to Indra and Vayu; and two invitatory prayers (anuvaky4),—the first to Vayu alone, and the second to Indra and VAyu; and two praisha (directions),—the first belonging to Vayu alone, and the second to Indra and Vayu; and two offering prayers (yagy4),—the first to Vayu alone, and the second to Indra and Vayu: thus he assigns to him (Indra) each time a fourth part for his share.
316. He said, ‘If they have assigned to me a fourth part each time for my share, then speech shall speak intelligibly only one fourth part!’ Hence only that fourth part of speech is intelligible which men speak ; but that fourth part of speech which beasts speak is unintelligible ; and that fourth part of speech which birds speak is unintelligible; and that fourth part of speech which the small vermin here speaks is unintelligible. 17. Wherefore it has been thus spoken by the Rishi (Rig-veda I, 164, 45):—‘ Four are the measured grades of speech ; the Brahmans that are wise know them: three, deposited in secret, move not; the fourth grade of speech men speak.’ 18. He now draws (the graha) from that (stream of Soma)’, with (Vag. S. VII, 7; Rig-veda VII, 92, 1),‘Come nigh to us, O Vayu, sipping of ? Purorud (lit. ‘fore-shining’) is the designation of the formulas preceding the Upayama, ‘ Thou art taken with a support, &c.’ 3 See p. 256, note 1. IV KANDA, I! ADHYAYA, 4 BRAHMAMNA, I. 269 the pure (Soma)! Thine are a thousand steeds, O bestower of all boons! Untothee hath been offered the gladdening juice whereof thou, O God, takest the first draught!—Thee for Vayu!’ 19. And, having withdrawn (the cup), he again fills it, with (Vag. S. VII, 8; Rig-veda I, 2, 4), ‘O Indra and VAyu, here is Soma-juice: come ye hither for the refreshing draught, the drops long for you!—Thou art taken with a support?!—Thee for Vayu, for Indra and V ayu!’—with ‘This is thy womb*: thee for the closely united!’ he deposits (the cup). As to why he says, ‘Thee for the closely united, —he who is Vayu, is Indra; and he who is Indra, is Vayu: therefore he says, ‘ This is thy womb: thee for the closely united!’ Fourtuo BRAHMANA. 1. Mitra and Varuma, forsooth, are his intelligence and will; and as such belonging to his self: whenever he desires anything in his mind, as ‘ Would that this were mine! I might do this!’ that is intelligence ; and whenever that is accomplished, that is will*. Now intelligence indeed is Mitra, and will is 1 When the cup is half-filled he withdraws it for a moment from the stream of Soma flowing from the Hotr?’s cup into the Dronakalasa trough; after which he again holds it under to have it filled completely. For the shape of this cup, see IV, 1, 5, 19. 2 See IV, 1, 2, 6, with note. 5 See IV, 1, 2, 9, with note. 4 The Kanva text adds, tad asyaitiv 4tmanah, ‘and these two are of his self, which seems to be intended to explain the preceding adhydtmam, ‘belonging to his self.’ See 1V, 1, 3, 1, with note. 270 SATAPATHA-BRAHMANA. Varuma; and Mitra is the priesthood, and Varuza the nobility; and the priesthood is the conceiver, and the noble is the doer. 2. Now in the beginning these two, the priesthood and the nobility, were separate: then Mitra, the priesthood, could stand without Varuza, the nobility.
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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