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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1IV KANDA, 1 ADHYAYA, 5 BRAHMANA, I5. 275 12. They said, ‘ Take him down to yonder pool’, and he shall come forth with whatever age he shall desire!’ She took him down to that pool, and he came forth with the age he desired. 13. They said, ‘Sukany4, in what respect are we incomplete; in what respect imperfect ?? The Azshi himself answered them,—‘In Kurukshetra yonder the gods perform a sacrifice and exclude you two from it: in that respect ye are incomplete, in that respect imperfect !’ And the Asvins departed forthwith, and came to the gods, as they were performing a sacrifice, after the chanting of the Bahishpavamana. 14. They said, ‘Invite us thereto!’ The gods said, ‘We will not invite you: ye have wandered and mixed much among men, performing cures.’ 15. They said, ‘But surely ye worship with a 1 Or, according to the Petersburg Dictionary, ‘ Throw him into yonder pool.’ In the K4mva text no mention is made of a pool (hrada), but merely of water to which the Rishi is taken by his wife. I subjoin Professor Whitney's translation of the corresponding passage of the Gaimintya Br. version: ‘They (the Asvins) said to him: ‘Sage, make us sharers in the Soma, Sir.” “ Very well,” said he ; “do you now make me young again.” They drew him away to the saisava of the Sarasvati. He said: “Girl, we shall all come out looking alike; do you then know me by this sign.” They all came out looking just alike, with that form which is the most beautiful of forms. She, recognising him .... “This is my husband.” They said to him: “Sage, we have performed for you that desire which has been your desire; you have become young again; now instruct us in such wise that we may be sharers in the Soma.”.... ‘Then AXyavana the Bhargavan, having become young again, went to Karyata the Manavan, and conducted his sacrifice on the eastern site. Then he gave him a thousand; with them he sacrificed. Thus AXyavana the Bhargavan, having praised with this saman (the 4yavana), became young again, won a girl for wife, sacrificed with a thousand,’ &c. T2 276 SATAPATHA-BRAHMANA. headless sacrifice !'—‘ How with a headless (sacrifice) ?’—‘ Nay, invite us, and we will tell you !’—‘ So be it!’ so they invited them. They drew this Asvina cup for them; and those two became the Adhvaryu priests of the sacrifice, and restored the head of the sacrifice. Then, in the chapter of the divaktrtyas!, it is explained how they did restore the head of the sacrifice. Hence this libation is drawn after the chanting of the Bahishpavamana, for it was after the chanting of the Bahishpavamana that they arrived.
2Then, in the chapter of the divaktrtyas!, it is explained how they did restore the head of the sacrifice. Hence this libation is drawn after the chanting of the Bahishpavamana, for it was after the chanting of the Bahishpavamana that they arrived. 16. They said, ‘Well, but we two, being the Adhvaryus, are the heads (leaders) of the sacrifice : transfer ye that graha of ours to this earlier time, to those belonging to two deities?!’ Accordingly they transferred that graha for them to a former time, to those belonging to two deities: hence that graha is drawn in the tenth place, and is consecrated by Vasha/¢ in the third place. And as to (the significance of) the Asvins,—the Asvins are manifestly® those two, heaven and earth‘, for it is those two 1 Certain verses which are ‘to be chanted by day.’ According to Benfey (Ind. Stud. III, p. 228) also called mahdadivakirtya, and consisting of eleven verses (not in SAma-veda), the first of which is called ‘ siras (head),’ the second ‘ grivaA (neck), &c. The term is also applied to Sima-veda II, 803-5 (Rig-veda X, 170, 1-3) in the Uhyagéna II, 12. The reference in the text seems to be to Sat. Br. XIV, 1, 1,8 seq. See, however, Weber, Ind. Streifen, I, p. 15, note 4. The Kanva MSS. read ‘ divakfrteshu.’ * One might expect the dual ‘dvidevatyau,’ as, besides the Asvina graha, there are only two dvidevatya (belonging to two gods) grahas, viz. the Aindra-vayava and Maitra4-varuma. See p. 266, note 3. * Or, in their visible form (pratyaksham). * See Muir, O. S. T. v, p. 234. The identification of the Asvins with heaven and earth may have been suggested by Rig-veda VI, 70, 5, IV KANDA, I ADHYAYA, 5 BRAHMANA, 19. 277 that have obtained possession of everything here ;— ‘the lotus-crowned’ they (the Asvins) are called: Agni, forsooth, is the lotus of this earth, and the sun that of yonder sky. 17. Thus he takes (the Asvina graha) from that (stream of Soma) ', with (Vag. S. VII, 11; Rig-veda I, 22, 3), ‘Mix ye the sacrifice, O Asvins, with that goad of yours, rich in honey and joyfulness!—Thou art taken with a support?! thee for the Asvins!’ with ‘This is thy womb: thee for the honey-loving® (Asvins)!’ he deposits it. Now as to why he takes (the graha) with a verse containing (the word) ‘honey (madhu),’ and deposits it with ‘thee for the honey-loving !’ 18. Dadhya#é, the Atharvama, imparted to them (the Asvins) the brahmawa called Madhu‘: that (Madhu) is their favourite resort, and with that (favourite resort) of theirs he now approaches them ; —hence he takes (their graha) with a verse containing (the word) ‘honey,’ and deposits it with ‘ thee for the honey-loving !’ 19. Now those vessels (other than those of the three dvidevatya grahas) are smooth®. The vessel of the graha for Indra and Vayu has a (wooden) where heaven and earth are called upon to mix the sweet drink, just as is the case with the Asvins in the verse with which their libation is taken. ¥ See p. 256, note 1. 2 See IV, 1, 2, 6, and note.
3The vessel of the graha for Indra and Vayu has a (wooden) where heaven and earth are called upon to mix the sweet drink, just as is the case with the Asvins in the verse with which their libation is taken. ¥ See p. 256, note 1. 2 See IV, 1, 2, 6, and note. * The real meaning of this epithet (mAdhvi) is uncertain. ‘ ?*The mystery called Madhu (sweet drink, Soma).’ See patti, Introd. p. xxxiv; Weber, Ind. Stud. I, p. 290. 5 It might also mean, that those (three dvidevatya) vessels are smooth, straight, save the peculiarities noticed above. The Kanva text, however, reads, taé&hlakshv4ny any4ni patrani bhavanti. 278 SATAPATHA-BRAHMANA. ‘belt’ round it: this is its second (peculiarity of) shape, and therefore it belongs to two deities. The vessel of the graha for Mitra and Varuma is goatlike’: this is its second shape, and therefore it belongs to two deities. The vessel of the graha for the Asvins is lip-shaped: this is its second shape, and therefore it belongs to two deities. And the reason why (this belongs to) the Asvins is that the Asvins are the heads (mukhya, viz. of the sacrifice), and this head (mukha?”) is supplied with lips: hence the vessel of the Asvina graha is lip-shaped. Seconp ApuyAya. First BrAHMAnaA. 1. The Sukraand Manthin (grahas), forsooth, are his eyes. Now the Sukra, indeed, is he that burns yonder (the sun); and because it burns there 3, therefore it is (called) Sukra (‘bright’). And the Manthin, indeed, is the moon. 2. He mixes it with (barley) meal : thus he makes it to be gruel (mantha), whence it is (called) Manthin. Now those two (sun and moon), forsooth, are the eyes of these creatures; for were those two not to rise, these (creatures) could not distinguish even their own hands. 3. One of them is the eater, and the other the 1 Or rather, according to the commentary on Katy. IX, 2, 6, it resembles the breast of the goat (agak4). ? Lit. ‘mouth.’ ® This is how Sayama takes the passage: sukragrahas tapati sokati dipyata iti tasya sukranamadheyam. It is doubtless the correct interpretation, though the pronouns ‘esha’ and ‘etad’ might lead one to refer them to the sun. IV KANDA, 2 ADHYAYA, I BRAHMANA, 7. 279 food; to wit, the Sukra is the eater, and the Manthin the food. 4. To one of them corresponds the eater, and to the other the food; to wit, the eater corresponds to the Sukra, and the food to the Manthin. Now these two (cups) are drawn for one (person) and offered to another. There are two Asura-Rakshas, Sazda and Marka: for them they are drawn; and to deities they are offered. The reason for this is as follows. 5. Now when the gods drove away the Asura- Rakshas, they could not drive away these two; but whatever (sacrificial) work the gods performed, that these two disturbed, and then quickly fled.
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.
1IV KANDA, 1 ADHYAYA, 5 BRAHMANA, I5. 275 12. They said, ‘ Take him down to yonder pool’, and he shall come forth with whatever age he shall desire!’ She took him down to that pool, and he came forth with the age he desired. 13. They said, ‘Sukany4, in what respect are we incomplete; in what respect imperfect ?? The Azshi himself answered them,—‘In Kurukshetra yonder the gods perform a sacrifice and exclude you two from it: in that respect ye are incomplete, in that respect imperfect !’ And the Asvins departed forthwith, and came to the gods, as they were performing a sacrifice, after the chanting of the Bahishpavamana. 14. They said, ‘Invite us thereto!’ The gods said, ‘We will not invite you: ye have wandered and mixed much among men, performing cures.’ 15. They said, ‘But surely ye worship with a 1 Or, according to the Petersburg Dictionary, ‘ Throw him into yonder pool.’ In the K4mva text no mention is made of a pool (hrada), but merely of water to which the Rishi is taken by his wife. I subjoin Professor Whitney's translation of the corresponding passage of the Gaimintya Br. version: ‘They (the Asvins) said to him: ‘Sage, make us sharers in the Soma, Sir.” “ Very well,” said he ; “do you now make me young again.” They drew him away to the saisava of the Sarasvati. He said: “Girl, we shall all come out looking alike; do you then know me by this sign.” They all came out looking just alike, with that form which is the most beautiful of forms. She, recognising him .... “This is my husband.” They said to him: “Sage, we have performed for you that desire which has been your desire; you have become young again; now instruct us in such wise that we may be sharers in the Soma.”.... ‘Then AXyavana the Bhargavan, having become young again, went to Karyata the Manavan, and conducted his sacrifice on the eastern site. Then he gave him a thousand; with them he sacrificed. Thus AXyavana the Bhargavan, having praised with this saman (the 4yavana), became young again, won a girl for wife, sacrificed with a thousand,’ &c. T2 276 SATAPATHA-BRAHMANA. headless sacrifice !'—‘ How with a headless (sacrifice) ?’—‘ Nay, invite us, and we will tell you !’—‘ So be it!’ so they invited them. They drew this Asvina cup for them; and those two became the Adhvaryu priests of the sacrifice, and restored the head of the sacrifice. Then, in the chapter of the divaktrtyas!, it is explained how they did restore the head of the sacrifice. Hence this libation is drawn after the chanting of the Bahishpavamana, for it was after the chanting of the Bahishpavamana that they arrived.
2Then, in the chapter of the divaktrtyas!, it is explained how they did restore the head of the sacrifice. Hence this libation is drawn after the chanting of the Bahishpavamana, for it was after the chanting of the Bahishpavamana that they arrived. 16. They said, ‘Well, but we two, being the Adhvaryus, are the heads (leaders) of the sacrifice : transfer ye that graha of ours to this earlier time, to those belonging to two deities?!’ Accordingly they transferred that graha for them to a former time, to those belonging to two deities: hence that graha is drawn in the tenth place, and is consecrated by Vasha/¢ in the third place. And as to (the significance of) the Asvins,—the Asvins are manifestly® those two, heaven and earth‘, for it is those two 1 Certain verses which are ‘to be chanted by day.’ According to Benfey (Ind. Stud. III, p. 228) also called mahdadivakirtya, and consisting of eleven verses (not in SAma-veda), the first of which is called ‘ siras (head),’ the second ‘ grivaA (neck), &c. The term is also applied to Sima-veda II, 803-5 (Rig-veda X, 170, 1-3) in the Uhyagéna II, 12. The reference in the text seems to be to Sat. Br. XIV, 1, 1,8 seq. See, however, Weber, Ind. Streifen, I, p. 15, note 4. The Kanva MSS. read ‘ divakfrteshu.’ * One might expect the dual ‘dvidevatyau,’ as, besides the Asvina graha, there are only two dvidevatya (belonging to two gods) grahas, viz. the Aindra-vayava and Maitra4-varuma. See p. 266, note 3. * Or, in their visible form (pratyaksham). * See Muir, O. S. T. v, p. 234. The identification of the Asvins with heaven and earth may have been suggested by Rig-veda VI, 70, 5, IV KANDA, I ADHYAYA, 5 BRAHMANA, 19. 277 that have obtained possession of everything here ;— ‘the lotus-crowned’ they (the Asvins) are called: Agni, forsooth, is the lotus of this earth, and the sun that of yonder sky. 17. Thus he takes (the Asvina graha) from that (stream of Soma) ', with (Vag. S. VII, 11; Rig-veda I, 22, 3), ‘Mix ye the sacrifice, O Asvins, with that goad of yours, rich in honey and joyfulness!—Thou art taken with a support?! thee for the Asvins!’ with ‘This is thy womb: thee for the honey-loving® (Asvins)!’ he deposits it. Now as to why he takes (the graha) with a verse containing (the word) ‘honey (madhu),’ and deposits it with ‘thee for the honey-loving !’ 18. Dadhya#é, the Atharvama, imparted to them (the Asvins) the brahmawa called Madhu‘: that (Madhu) is their favourite resort, and with that (favourite resort) of theirs he now approaches them ; —hence he takes (their graha) with a verse containing (the word) ‘honey,’ and deposits it with ‘ thee for the honey-loving !’ 19. Now those vessels (other than those of the three dvidevatya grahas) are smooth®. The vessel of the graha for Indra and Vayu has a (wooden) where heaven and earth are called upon to mix the sweet drink, just as is the case with the Asvins in the verse with which their libation is taken. ¥ See p. 256, note 1. 2 See IV, 1, 2, 6, and note.
3The vessel of the graha for Indra and Vayu has a (wooden) where heaven and earth are called upon to mix the sweet drink, just as is the case with the Asvins in the verse with which their libation is taken. ¥ See p. 256, note 1. 2 See IV, 1, 2, 6, and note. * The real meaning of this epithet (mAdhvi) is uncertain. ‘ ?*The mystery called Madhu (sweet drink, Soma).’ See patti, Introd. p. xxxiv; Weber, Ind. Stud. I, p. 290. 5 It might also mean, that those (three dvidevatya) vessels are smooth, straight, save the peculiarities noticed above. The Kanva text, however, reads, taé&hlakshv4ny any4ni patrani bhavanti. 278 SATAPATHA-BRAHMANA. ‘belt’ round it: this is its second (peculiarity of) shape, and therefore it belongs to two deities. The vessel of the graha for Mitra and Varuma is goatlike’: this is its second shape, and therefore it belongs to two deities. The vessel of the graha for the Asvins is lip-shaped: this is its second shape, and therefore it belongs to two deities. And the reason why (this belongs to) the Asvins is that the Asvins are the heads (mukhya, viz. of the sacrifice), and this head (mukha?”) is supplied with lips: hence the vessel of the Asvina graha is lip-shaped. Seconp ApuyAya. First BrAHMAnaA. 1. The Sukraand Manthin (grahas), forsooth, are his eyes. Now the Sukra, indeed, is he that burns yonder (the sun); and because it burns there 3, therefore it is (called) Sukra (‘bright’). And the Manthin, indeed, is the moon. 2. He mixes it with (barley) meal : thus he makes it to be gruel (mantha), whence it is (called) Manthin. Now those two (sun and moon), forsooth, are the eyes of these creatures; for were those two not to rise, these (creatures) could not distinguish even their own hands. 3. One of them is the eater, and the other the 1 Or rather, according to the commentary on Katy. IX, 2, 6, it resembles the breast of the goat (agak4). ? Lit. ‘mouth.’ ® This is how Sayama takes the passage: sukragrahas tapati sokati dipyata iti tasya sukranamadheyam. It is doubtless the correct interpretation, though the pronouns ‘esha’ and ‘etad’ might lead one to refer them to the sun. IV KANDA, 2 ADHYAYA, I BRAHMANA, 7. 279 food; to wit, the Sukra is the eater, and the Manthin the food. 4. To one of them corresponds the eater, and to the other the food; to wit, the eater corresponds to the Sukra, and the food to the Manthin. Now these two (cups) are drawn for one (person) and offered to another. There are two Asura-Rakshas, Sazda and Marka: for them they are drawn; and to deities they are offered. The reason for this is as follows. 5. Now when the gods drove away the Asura- Rakshas, they could not drive away these two; but whatever (sacrificial) work the gods performed, that these two disturbed, and then quickly fled.
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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