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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1And as to why he offers those five latter oblations. Now when they poke the Ahavantya asunder into five parts, thereby they wound and tear some of the fire; and hereby now he heals it: therefore he offers those five latter oblations. 9. For this (offering) a carriage and pair, with a side horse, is the priest’s fee. Three horses, the warrior, and the charioteer,—these are five breaths, and the breath is the same as the wind: and because that is the fee for this sacrifice, therefore it is called Pa##avattya (belonging to the five winds). 10. He may also heal (some disease ') with this (offering): For yonder blower (or purifier, the wind) is this breath; and the breath is the same as the vital energy. Now he (the wind) blows as one only, but on entering into man, he is divided tenfold ; and ten are those oblations he offers: thus he (the priest) endows him with the ten vital airs, with the whole, entire vital energy; and were he now even as one whose vital spirit has departed, verily by this (offering) he (the priest) brings him round again. 11. Thereupon the Indraturltya*—There is a cake on eight potsherds for Agni, a barley pap for Varuma, a pap of gavedhuka seed (coix barbata) for Rudra; and a mess of sour curds from a yoke- Tenfpy etena vish/4vrage (v. |. vish/abrage) bhishagyet. Kaava rec. 2 That is, the ceremony in which the fourth oblation belongs to Indra. While the M&dhyandinas perform this ceremony on the same day (the pratipad of the bright fortnight of Phalgunf), the Kanvas do so on the following day; the Apamfrgahoma being then likewise shifted on another day. V KANDA, 2 ADHYAYA, 4 BRAHMANA, 13. 51 trained cow for Indra: this Indraturtya he offers. Now Indra and Agni on that occasion consulted with each other: ‘Verily the fiends, the Rakshas, suck out these (creatures) in the (four) quarters : come, let us throw the thunderbolt at them!’ 12. Agni then spake, ‘Let there be three shares for me, one for thee !’—‘ So be it !’—By that offering those two smote the fiends, the Rakshas, in the (four) quarters, and gained that universal conquest which now is theirs. And in like manner does this (Sacrificer) by that offering smite the fiends, the Rakshas, in the quarters; and gain the victory, thinking, ‘May I be consecrated, when safety and security have been gained!’
2And in like manner does this (Sacrificer) by that offering smite the fiends, the Rakshas, in the quarters; and gain the victory, thinking, ‘May I be consecrated, when safety and security have been gained!’ 13. Now what cake on eight potsherds there is for Agni, that is one of Agni’s shares; and what barley pap there is for Varuza—Varuza being the same as Agni—that is Agni’s second share; and what pap of gavedhuké seed there is for Rudra— Rudra being the same as Agni—that is Agni’s third share. And as to why it is prepared of gavedhuka seed: that god surely is (the recipient) of refuse (remains of offering)!, and gavedhukA grass is refuse, —hence it is prepared of gavedhuk4 seed. And what mess of sour curds there is from a yoke-trained cow for Indra, that is the fourth share (being that) of Indra—turtya being the same as 4aturtha (fourth)— hence the name Indraturtya. That same yoke-trained cow is the fee for this (offering) ; for by her shoulder she is of Agni’s nature, since her shoulder is, as it were, fire-burnt; and in that, being a female, she improperly draws (the cart), that is her Varuzic * On Rudra’s epithet vastavya, see I, 7, 3, 1. 8. E2 52 SATAPATHA-BRAHMANA, nature ; and in that she is a cow, she is of Rudra’s nature!; and in that Indra’s sour curds (come) from her, thereby she is of Indra’s nature. Indeed that (cow) commands all that : therefore that same yoketrained cow is the fee. 14. Thereupon he performs the A pAamargahoma; for by means of ap4m4rga plants (achyranthes aspera) the gods wiped away (apa-marg) the fiends, the Rakshas, in the quarters, and gained that universal conquest which now is theirs. And in like manner does this (Sacrificer) now by means of apamarga plants wipe away the fiends, the Rakshas, in the quarters ; and in like manner does he gain the victory, thinking, ‘May I be consecrated, when safety and security have been gained!’ 15. He takes apamarga grains in a dipping-spoon of either palasa (butea frondosa) or vikankata (flacourtia sapida) wood. They take a firebrand from the Anvaharyapaéana (southern) fire; and proceed therewith eastward or northward; and there having made up a fire he offers. 16. He takes the firebrand with (Vag. S. IX, 37; Aek S. III, 24, 1), ‘Encounter the arrays, Agni!’—arrays means battles: ‘encounter the battles!’ he thereby says;—‘Repel the evilwisher!’—the evil-wisher is the enemy : ‘beat off the enemy!’ he thereby says ;—' Unconquerable, conquering the evil-doers! ’—unconquerable he is indeed, by the Rakshas, the fiends ; and conquering the evil-doers, for he conquers every evil: 1 Rudra rules over the beasts (III, 6, 2, 20), whence he is also called the lord of beasts (pasQindm pati, I, 7, 3, 8; Pasupati V, 3, 3, 7)- P€shan, the genius of thrift and prosperity, is also (like the Greek Pan) regarded as the protector of cattle; see V, 2, 5, 8. Vv KANDA, 2 ADHYAYA, 4 BRAHMANA, 20. 53
3Vv KANDA, 2 ADHYAYA, 4 BRAHMANA, 20. 53 therefore he says, ‘conquering the evil-doers ;’— ‘ Bestow glory upon the offerer of sacrifice !’— ‘bestowing blessing on the Sacrificer,’ is what he thereby says. 17. Thereupon making up the fire he offers with (Vag. S. 1X, 38), ‘At the impulse of the God Savitvz I offer with the arms of the Asvins, with the hands of Pdshan, with the strength of the Up4msu!’ for the Upamsu? (cup of Soma) is the mouth (or opening) of the sacrifice: thus he slays the fiends, the Rakshas, by the mouth of the sacrifice ;— ‘Slain is the Rakshas, hail!’ thus he slays the fiends, the Rakshas. 18. If the dipping-spoon is of palésa wood,—the palasa being the Brahman— it is with the Brahman that he slays the fiends, the Rakshas; and if it is of vikankata wood,—the vikankata being the thunderbolt—it is with the thunderbolt that he slays the fiends, the Rakshas: ‘For the slaughter of the Rakshas (I take) thee!’ therewith he slays the fiends, the Rakshas. 19. If he offers after going eastward, he throws the spoon towards the east; and if he offers after going northward, he throws the spoon towards the north, with, ‘We have slain the Rakshas!’ thus he slays the fiends, the Rakshas. 20. Thereupon they return (tothe sacrificial ground) without looking back. Now by this (ceremony) also he may make for himself a counter-charm*% In whatever direction from there (his evil-wisher) is, 1 See part ii, p. 248. * Viz. an amulet consisting of a band running back into itself. The Kanva text has,—Tena hApy etena vishfivrige pratisaram kurvita. 54 SATAPATHA-BRAHMANA. looking back thither he offers ; for the Apamarga is of a backward effect: whosoever does anything to him there, him indeed he thereby pitches backward. Let him indicate the name of that one, saying, ‘We have slain so and so! Soand so is slain!’ thus he slays the fiends, the Rakshas. Firty BrAHMANA. 1. He prepares a cake on eleven potsherds for Agni and Vishzu, a pap for Indra and Vishzu, and either a cake on three potsherds, or a pap, for Vishzu. He performs that Trishamyukta!? offering. Therewith the gods came by men, and in like manner does this (king) now thereby come by men. 2. Now as to why there is that cake on eleven potsherds for Agni and Vishzu ;—Agni is the giver, and men are Vishzu’s: thus Agni, the giver, gives him (the king) men. 3. And as to why there is a pap for Indra and Vishzu ;—Indra is the Sacrificer, and men are Vishuu’s: thus Agni, the giver, gives him (the ‘ That is, ‘the triply connected,’ the ceremony being made up of three rounds, each of which consists of three separate oblations, viz. :— 1. Agnfvaishnava cake, Aindrivaishnava pap, Vaishnava pap; 2. Agndpaushaa cake, Aindrapaushaa pap, Paushna pap ;
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.
1And as to why he offers those five latter oblations. Now when they poke the Ahavantya asunder into five parts, thereby they wound and tear some of the fire; and hereby now he heals it: therefore he offers those five latter oblations. 9. For this (offering) a carriage and pair, with a side horse, is the priest’s fee. Three horses, the warrior, and the charioteer,—these are five breaths, and the breath is the same as the wind: and because that is the fee for this sacrifice, therefore it is called Pa##avattya (belonging to the five winds). 10. He may also heal (some disease ') with this (offering): For yonder blower (or purifier, the wind) is this breath; and the breath is the same as the vital energy. Now he (the wind) blows as one only, but on entering into man, he is divided tenfold ; and ten are those oblations he offers: thus he (the priest) endows him with the ten vital airs, with the whole, entire vital energy; and were he now even as one whose vital spirit has departed, verily by this (offering) he (the priest) brings him round again. 11. Thereupon the Indraturltya*—There is a cake on eight potsherds for Agni, a barley pap for Varuma, a pap of gavedhuka seed (coix barbata) for Rudra; and a mess of sour curds from a yoke- Tenfpy etena vish/4vrage (v. |. vish/abrage) bhishagyet. Kaava rec. 2 That is, the ceremony in which the fourth oblation belongs to Indra. While the M&dhyandinas perform this ceremony on the same day (the pratipad of the bright fortnight of Phalgunf), the Kanvas do so on the following day; the Apamfrgahoma being then likewise shifted on another day. V KANDA, 2 ADHYAYA, 4 BRAHMANA, 13. 51 trained cow for Indra: this Indraturtya he offers. Now Indra and Agni on that occasion consulted with each other: ‘Verily the fiends, the Rakshas, suck out these (creatures) in the (four) quarters : come, let us throw the thunderbolt at them!’ 12. Agni then spake, ‘Let there be three shares for me, one for thee !’—‘ So be it !’—By that offering those two smote the fiends, the Rakshas, in the (four) quarters, and gained that universal conquest which now is theirs. And in like manner does this (Sacrificer) by that offering smite the fiends, the Rakshas, in the quarters; and gain the victory, thinking, ‘May I be consecrated, when safety and security have been gained!’
2And in like manner does this (Sacrificer) by that offering smite the fiends, the Rakshas, in the quarters; and gain the victory, thinking, ‘May I be consecrated, when safety and security have been gained!’ 13. Now what cake on eight potsherds there is for Agni, that is one of Agni’s shares; and what barley pap there is for Varuza—Varuza being the same as Agni—that is Agni’s second share; and what pap of gavedhuké seed there is for Rudra— Rudra being the same as Agni—that is Agni’s third share. And as to why it is prepared of gavedhuka seed: that god surely is (the recipient) of refuse (remains of offering)!, and gavedhukA grass is refuse, —hence it is prepared of gavedhuk4 seed. And what mess of sour curds there is from a yoke-trained cow for Indra, that is the fourth share (being that) of Indra—turtya being the same as 4aturtha (fourth)— hence the name Indraturtya. That same yoke-trained cow is the fee for this (offering) ; for by her shoulder she is of Agni’s nature, since her shoulder is, as it were, fire-burnt; and in that, being a female, she improperly draws (the cart), that is her Varuzic * On Rudra’s epithet vastavya, see I, 7, 3, 1. 8. E2 52 SATAPATHA-BRAHMANA, nature ; and in that she is a cow, she is of Rudra’s nature!; and in that Indra’s sour curds (come) from her, thereby she is of Indra’s nature. Indeed that (cow) commands all that : therefore that same yoketrained cow is the fee. 14. Thereupon he performs the A pAamargahoma; for by means of ap4m4rga plants (achyranthes aspera) the gods wiped away (apa-marg) the fiends, the Rakshas, in the quarters, and gained that universal conquest which now is theirs. And in like manner does this (Sacrificer) now by means of apamarga plants wipe away the fiends, the Rakshas, in the quarters ; and in like manner does he gain the victory, thinking, ‘May I be consecrated, when safety and security have been gained!’ 15. He takes apamarga grains in a dipping-spoon of either palasa (butea frondosa) or vikankata (flacourtia sapida) wood. They take a firebrand from the Anvaharyapaéana (southern) fire; and proceed therewith eastward or northward; and there having made up a fire he offers. 16. He takes the firebrand with (Vag. S. IX, 37; Aek S. III, 24, 1), ‘Encounter the arrays, Agni!’—arrays means battles: ‘encounter the battles!’ he thereby says;—‘Repel the evilwisher!’—the evil-wisher is the enemy : ‘beat off the enemy!’ he thereby says ;—' Unconquerable, conquering the evil-doers! ’—unconquerable he is indeed, by the Rakshas, the fiends ; and conquering the evil-doers, for he conquers every evil: 1 Rudra rules over the beasts (III, 6, 2, 20), whence he is also called the lord of beasts (pasQindm pati, I, 7, 3, 8; Pasupati V, 3, 3, 7)- P€shan, the genius of thrift and prosperity, is also (like the Greek Pan) regarded as the protector of cattle; see V, 2, 5, 8. Vv KANDA, 2 ADHYAYA, 4 BRAHMANA, 20. 53
3Vv KANDA, 2 ADHYAYA, 4 BRAHMANA, 20. 53 therefore he says, ‘conquering the evil-doers ;’— ‘ Bestow glory upon the offerer of sacrifice !’— ‘bestowing blessing on the Sacrificer,’ is what he thereby says. 17. Thereupon making up the fire he offers with (Vag. S. 1X, 38), ‘At the impulse of the God Savitvz I offer with the arms of the Asvins, with the hands of Pdshan, with the strength of the Up4msu!’ for the Upamsu? (cup of Soma) is the mouth (or opening) of the sacrifice: thus he slays the fiends, the Rakshas, by the mouth of the sacrifice ;— ‘Slain is the Rakshas, hail!’ thus he slays the fiends, the Rakshas. 18. If the dipping-spoon is of palésa wood,—the palasa being the Brahman— it is with the Brahman that he slays the fiends, the Rakshas; and if it is of vikankata wood,—the vikankata being the thunderbolt—it is with the thunderbolt that he slays the fiends, the Rakshas: ‘For the slaughter of the Rakshas (I take) thee!’ therewith he slays the fiends, the Rakshas. 19. If he offers after going eastward, he throws the spoon towards the east; and if he offers after going northward, he throws the spoon towards the north, with, ‘We have slain the Rakshas!’ thus he slays the fiends, the Rakshas. 20. Thereupon they return (tothe sacrificial ground) without looking back. Now by this (ceremony) also he may make for himself a counter-charm*% In whatever direction from there (his evil-wisher) is, 1 See part ii, p. 248. * Viz. an amulet consisting of a band running back into itself. The Kanva text has,—Tena hApy etena vishfivrige pratisaram kurvita. 54 SATAPATHA-BRAHMANA. looking back thither he offers ; for the Apamarga is of a backward effect: whosoever does anything to him there, him indeed he thereby pitches backward. Let him indicate the name of that one, saying, ‘We have slain so and so! Soand so is slain!’ thus he slays the fiends, the Rakshas. Firty BrAHMANA. 1. He prepares a cake on eleven potsherds for Agni and Vishzu, a pap for Indra and Vishzu, and either a cake on three potsherds, or a pap, for Vishzu. He performs that Trishamyukta!? offering. Therewith the gods came by men, and in like manner does this (king) now thereby come by men. 2. Now as to why there is that cake on eleven potsherds for Agni and Vishzu ;—Agni is the giver, and men are Vishzu’s: thus Agni, the giver, gives him (the king) men. 3. And as to why there is a pap for Indra and Vishzu ;—Indra is the Sacrificer, and men are Vishuu’s: thus Agni, the giver, gives him (the ‘ That is, ‘the triply connected,’ the ceremony being made up of three rounds, each of which consists of three separate oblations, viz. :— 1. Agnfvaishnava cake, Aindrivaishnava pap, Vaishnava pap; 2. Agndpaushaa cake, Aindrapaushaa pap, Paushna pap ;
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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