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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1t in this way they might over- come the gods. In consequence of this neither did men eat food, nor did beasts graze ; and from want of food these creatures well-nigh perished \ 3. Now the gods heard as to how these creatures were perishing from want of food. They spake unto one another, ' Come, let us rid them- of this !' — ' By what means ? ' — ' By means of the sacrifice.' By means of the sacrifice the gods then accomplished all that they wanted to accomplish^ ; and so did the 7?/shis. 4. They then said, ' To which of us shall this belong?' They did not agree (each of them ex- claiming), * Mine (it shall be)!' Not having come to an agreement, they said, ' Let us run a race for this (sacrifice) : whichever of us beats (the others), his it shall be!' 'So be it!' they said, and they ran a race. ^ The Ka;/va text has : Ta eta ubhayya^ prajg'a ana^anena not parababhftvu^. ^ Viz. the plants, according to the reading of the Kaz/va text : Ilantasam oshadhiniv/z kn'tyCxm Ivad vishaw tvad apahanameti. ■ The Kawva text reads kalpyam instead of kalpam. II KANDA, 4 ADHYAYA, 3 BRAHMAiVA, 8. 371 5. Indra and Agni won, and hence that Indra- Agni cake on twelve potsherds ^ Indra and Agni having won a share in it. And where Indra and Agni were standing when they had won, thither all the gods followed them. 6. Now, Indra and Agni are the Kshatra (nobility), and all the gods (or, the All-gods) are the Vis (common Aryan people) ; and wherever the Kshatra conquers, there the Vi^ is allowed to share. Thus they (Indra and Agni) allowed the Visve Deva/^ (the All-gods) a share (in the offer- ing) ; and hence that pap of boiled (rice or barley) grain (offered) to the All-gods. 7. ' Let him prepare it from old (grain) ^' say some; 'for Indra and Agni are the Kshatra (and he should therefore use old grain for the Vai^va- deva pap) lest he (the sacrificer) should exalt (the Vi^) to the level of the Kshatra.' Nevertheless let both (the cake and /f^aru) consist of new (grain) ; for (by the very fact that) the one is a cake and the other a pap, the nobility is not equalled, (by the people) : hence they should both consist of new (grain). 8. The All-gods spake, ' This sap (of the rice and barley plants) trul)' belongs to those two, heaven and earth : let us, then, allow those two a share in it!' They accordingly assigned that share to them, to wit, the cake on one potsherd offered to heaven ^ The IMS. of the Ka«va recension has : Tasmad esha aindragno dajakapala/z purolajo bhavati. The commentary on Katy.
2et us, then, allow those two a share in it!' They accordingly assigned that share to them, to wit, the cake on one potsherd offered to heaven ^ The IMS. of the Ka«va recension has : Tasmad esha aindragno dajakapala/z purolajo bhavati. The commentary on Katy. IV, 6, I, on the other hand, makes it a cake on eleven potsherds. 2 Or, he may do so. Katy. IV, 6, 7 leaves the option between new and old grain. B b 2 372 ^ATAPATHA-BRAHMAiVA. and earths This is why there is a cake on one potsherd (kap^la) for heaven and earth. Now this (earth) is, doubtless, the cup (depository, kapala) of that (sap)^; and she indeed is one only: hence (the cake) consists of one potsherd. 9. An offence (is thereby committed) by him^; since, for whatever deity sacrificial food may be taken out, the Svish/akr/t (Agni, the maker of good offering) is invariably allowed a share in it after (the respective deity). But that (cake) he offers entire, and he does not cut off a portion for the Svish^^akrz't : this is an offence, and consequently (that cake), when offered, turns upside down. 10. Hence they say, 'That (cake) contained on one potsherd has turned upside down : it will throw the kingdom into disorder.' No offence (is, how- ever, committed) by him, for the Ahavaniya is the support of oblations ; and if, after reaching the Ahavaniya, (the cake) were to turn upside down ten times, he need not heed it. And if others ask as to who would care to incur (the result of) such a combination (of errors), let him offer nothing but butter ; for clarified butter is manifestly the sap of ' This is a ' low-voiced ' oblation, the invitatory ovid oti'ering prayers thereat (with the exception of the concluding ' Vausha/' and 'Om') being pronounced in a low tone. See p. 171, note i; p. 192, note I. ^ The Ka/A'a text has : * The reason why it consists of one kapala is that this earth is a kapala, and that she is one only.' ' The Kawva recension has as follows : — As to this they say, * It should not be a one-cup cake, (because) therein a neglect is (involved).' Even so (idaw nu) : for whatever deity they take out sacrificial food, the Svish/akr/t is invariably made to share in it after (the respective deity). That (cake) they offer whole : this is consequently a neglect. INIoreover, it turns round (paryabhavati). As to this they say, ' That (cake) has turned upside down,' &c. II KANDA, 4 ADHYAYA, 3 BRAHMAiVA, 1 3. 373 those two, heaven and earth, so that he thereby manifestly gladdens those two with their own sap or essence : hence he need offer nothing but butter. 11.
3s they say, ' That (cake) has turned upside down,' &c. II KANDA, 4 ADHYAYA, 3 BRAHMAiVA, 1 3. 373 those two, heaven and earth, so that he thereby manifestly gladdens those two with their own sap or essence : hence he need offer nothing but butter. 11. By performing that same sacrifice, the gods removed the magic spell as well as the poison from both kinds of plants, — those on which men and beasts subsist ; and henceforward the men ate food and the cattle grazed. 12. Now when he performs that sacrifice, he does so either for the reason that no one will then defile (the plants) either by magic or poison ; or because the gods did so. And whatever share the gods assigned (to themselves), that share he thereby makes over to them. Moreover, he thereby ren- ders wholesome and faultless both kinds of plants, — those on which men and beasts subsist ; and these creatures subsist on those wholesome and faultless (plants) of his : this is why he performs that sacrifice. 13. The priests' fee for this (sacrifice) consists of the first-born calf (of the season) ; for that is, as it were, the first-fruits (of the cattle). If he has already performed the new and full-moon offerings, let him first perform those offerings \ and there- upon the present (offering of first-fruits). If, on the other hand, he has not yet performed (the new and full-moon offerings), let them cook a Mtushpra^ya- pap on the southern fire, and let the priests eat it. ^ I do not know how to account for the va. Saya«a seems to take the passage thus : — 'If he be a Soma-sacrificer, or if he be performing the Darjapur;^amasa, [let him first perform that sacrifice, and] let him then perform the present one.' The Oxford IMS. of the Ka«va text has : — Etat tasya karma ya ig-ano va syad darja- pur«amasabhyaOT va ya^etatha yo 'ni^ano 'nvaharyapa/^ana evau- danam X'atushprai-yam pa/^et tam brahma«ebhya upanidadhyat. 2 See II, I, 4, 4 seq. 374 5'ATAPATHA-BRAHMAiVA. 14. Verily, there are two kinds of gods : for the gods themselves, assuredly, are gods ; and those priests who have studied, and teach Vedic lore, are the human orods. And in like manner as that is offered whereon the Vasha/ has been pronounced, so is that (offering of first-fruits consecrated by the feeding of the priests). Let him also, at this (sacrifice), give as much as is in his power, for no offering, they say, should be without a dakshiwa.
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.
1t in this way they might over- come the gods. In consequence of this neither did men eat food, nor did beasts graze ; and from want of food these creatures well-nigh perished \ 3. Now the gods heard as to how these creatures were perishing from want of food. They spake unto one another, ' Come, let us rid them- of this !' — ' By what means ? ' — ' By means of the sacrifice.' By means of the sacrifice the gods then accomplished all that they wanted to accomplish^ ; and so did the 7?/shis. 4. They then said, ' To which of us shall this belong?' They did not agree (each of them ex- claiming), * Mine (it shall be)!' Not having come to an agreement, they said, ' Let us run a race for this (sacrifice) : whichever of us beats (the others), his it shall be!' 'So be it!' they said, and they ran a race. ^ The Ka;/va text has : Ta eta ubhayya^ prajg'a ana^anena not parababhftvu^. ^ Viz. the plants, according to the reading of the Kaz/va text : Ilantasam oshadhiniv/z kn'tyCxm Ivad vishaw tvad apahanameti. ■ The Kawva text reads kalpyam instead of kalpam. II KANDA, 4 ADHYAYA, 3 BRAHMAiVA, 8. 371 5. Indra and Agni won, and hence that Indra- Agni cake on twelve potsherds ^ Indra and Agni having won a share in it. And where Indra and Agni were standing when they had won, thither all the gods followed them. 6. Now, Indra and Agni are the Kshatra (nobility), and all the gods (or, the All-gods) are the Vis (common Aryan people) ; and wherever the Kshatra conquers, there the Vi^ is allowed to share. Thus they (Indra and Agni) allowed the Visve Deva/^ (the All-gods) a share (in the offer- ing) ; and hence that pap of boiled (rice or barley) grain (offered) to the All-gods. 7. ' Let him prepare it from old (grain) ^' say some; 'for Indra and Agni are the Kshatra (and he should therefore use old grain for the Vai^va- deva pap) lest he (the sacrificer) should exalt (the Vi^) to the level of the Kshatra.' Nevertheless let both (the cake and /f^aru) consist of new (grain) ; for (by the very fact that) the one is a cake and the other a pap, the nobility is not equalled, (by the people) : hence they should both consist of new (grain). 8. The All-gods spake, ' This sap (of the rice and barley plants) trul)' belongs to those two, heaven and earth : let us, then, allow those two a share in it!' They accordingly assigned that share to them, to wit, the cake on one potsherd offered to heaven ^ The IMS. of the Ka«va recension has : Tasmad esha aindragno dajakapala/z purolajo bhavati. The commentary on Katy.
2et us, then, allow those two a share in it!' They accordingly assigned that share to them, to wit, the cake on one potsherd offered to heaven ^ The IMS. of the Ka«va recension has : Tasmad esha aindragno dajakapala/z purolajo bhavati. The commentary on Katy. IV, 6, I, on the other hand, makes it a cake on eleven potsherds. 2 Or, he may do so. Katy. IV, 6, 7 leaves the option between new and old grain. B b 2 372 ^ATAPATHA-BRAHMAiVA. and earths This is why there is a cake on one potsherd (kap^la) for heaven and earth. Now this (earth) is, doubtless, the cup (depository, kapala) of that (sap)^; and she indeed is one only: hence (the cake) consists of one potsherd. 9. An offence (is thereby committed) by him^; since, for whatever deity sacrificial food may be taken out, the Svish/akr/t (Agni, the maker of good offering) is invariably allowed a share in it after (the respective deity). But that (cake) he offers entire, and he does not cut off a portion for the Svish^^akrz't : this is an offence, and consequently (that cake), when offered, turns upside down. 10. Hence they say, 'That (cake) contained on one potsherd has turned upside down : it will throw the kingdom into disorder.' No offence (is, how- ever, committed) by him, for the Ahavaniya is the support of oblations ; and if, after reaching the Ahavaniya, (the cake) were to turn upside down ten times, he need not heed it. And if others ask as to who would care to incur (the result of) such a combination (of errors), let him offer nothing but butter ; for clarified butter is manifestly the sap of ' This is a ' low-voiced ' oblation, the invitatory ovid oti'ering prayers thereat (with the exception of the concluding ' Vausha/' and 'Om') being pronounced in a low tone. See p. 171, note i; p. 192, note I. ^ The Ka/A'a text has : * The reason why it consists of one kapala is that this earth is a kapala, and that she is one only.' ' The Kawva recension has as follows : — As to this they say, * It should not be a one-cup cake, (because) therein a neglect is (involved).' Even so (idaw nu) : for whatever deity they take out sacrificial food, the Svish/akr/t is invariably made to share in it after (the respective deity). That (cake) they offer whole : this is consequently a neglect. INIoreover, it turns round (paryabhavati). As to this they say, ' That (cake) has turned upside down,' &c. II KANDA, 4 ADHYAYA, 3 BRAHMAiVA, 1 3. 373 those two, heaven and earth, so that he thereby manifestly gladdens those two with their own sap or essence : hence he need offer nothing but butter. 11.
3s they say, ' That (cake) has turned upside down,' &c. II KANDA, 4 ADHYAYA, 3 BRAHMAiVA, 1 3. 373 those two, heaven and earth, so that he thereby manifestly gladdens those two with their own sap or essence : hence he need offer nothing but butter. 11. By performing that same sacrifice, the gods removed the magic spell as well as the poison from both kinds of plants, — those on which men and beasts subsist ; and henceforward the men ate food and the cattle grazed. 12. Now when he performs that sacrifice, he does so either for the reason that no one will then defile (the plants) either by magic or poison ; or because the gods did so. And whatever share the gods assigned (to themselves), that share he thereby makes over to them. Moreover, he thereby ren- ders wholesome and faultless both kinds of plants, — those on which men and beasts subsist ; and these creatures subsist on those wholesome and faultless (plants) of his : this is why he performs that sacrifice. 13. The priests' fee for this (sacrifice) consists of the first-born calf (of the season) ; for that is, as it were, the first-fruits (of the cattle). If he has already performed the new and full-moon offerings, let him first perform those offerings \ and there- upon the present (offering of first-fruits). If, on the other hand, he has not yet performed (the new and full-moon offerings), let them cook a Mtushpra^ya- pap on the southern fire, and let the priests eat it. ^ I do not know how to account for the va. Saya«a seems to take the passage thus : — 'If he be a Soma-sacrificer, or if he be performing the Darjapur;^amasa, [let him first perform that sacrifice, and] let him then perform the present one.' The Oxford IMS. of the Ka«va text has : — Etat tasya karma ya ig-ano va syad darja- pur«amasabhyaOT va ya^etatha yo 'ni^ano 'nvaharyapa/^ana evau- danam X'atushprai-yam pa/^et tam brahma«ebhya upanidadhyat. 2 See II, I, 4, 4 seq. 374 5'ATAPATHA-BRAHMAiVA. 14. Verily, there are two kinds of gods : for the gods themselves, assuredly, are gods ; and those priests who have studied, and teach Vedic lore, are the human orods. And in like manner as that is offered whereon the Vasha/ has been pronounced, so is that (offering of first-fruits consecrated by the feeding of the priests). Let him also, at this (sacrifice), give as much as is in his power, for no offering, they say, should be without a dakshiwa.
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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