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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1eding r. * See I, 6, 4, 9. One would expect the Sannayya (to Indra) or the cake to Indra-Agni. The full-moon offering is sacred to Agni- Soma; and the ne\v-moon offering to Indra-Agni; see I, 8, 3, i seq. I KANDA, 6 ADHYAYA, 2 BRAHMAiVA, 12. 1 63 7. And if any one (householder) were to resort to him (the Adhvaryu) and say, ' Perform an ish/i for me!' let him perform it. Whatever desire the i^z'shis entertained when they performed that sacrifice, that desire of theirs was accomplished ; and accordingly whatever desire he (the sacrificer) entertains in having this sacrifice performed, that desire of his is accomplished. For whatever deity sacrificial food is taken, to that deity they offer it up in the fire (Agni) ; — and if he is about to offer it up in the fire, why should he announce it to another deity ? To Agni alone therefore (it is announced). 8. Agni (the fire), assuredly, represents all the deities, since it is in the fire that they make offering to all deities : to Agni alone therefore (he should announce it), since he thereby has recourse to all the deities. 9. Agni, assuredly, is the safest ^ among the gods : let him then have recourse to him whom he con- siders the safest among the gods, and therefore (announce the sacrifice) to Agni, 10. Agni, assuredly, is the most tender-hearted of gods : let him then have recourse to him whom he considers the most tender-hearted of gods, and therefore (announce the sacrifice) to Agni. 1 1. Agni, assuredly, is the nearest of the gods : let him then have recourse to him whom he considers as the nearest of those to be approached, and there- fore (let him announce the sacrifice) to Agni. 12. If (beside the full-moon sacrifice) he perform an ish/i (with a view to the accomplishment of some ^ Addhatamam, adv., literally ' most surely ;' according to Saya«a = atijayena pratyakshaphaladam, 'pre-eminently a giver of percep- tible benefits.' M 2 164 -SATAPATHA-BRAHMAiVA. special desire) ^ let him recite seventeen kindling verses ; {and in that case) he utters the offering- prayer (ya^ya) in a low voice, for this is the cha- racteristic form of an ish/i; the ya^ya and the aniivakya should contain the word 'head^;' the two butter-portions should be offered to theVmra-slayer (Indra); and the two sa^y^^yas^ should be in the vira^ metre. Third Brahmajva. 1. Tvash/rz' had a three-headed, six-eyed son. He had three mouths; and because he was thus shaped, his name was Vii-varupa (' All-shape'). 2. One of his mouths was Soma-drinking, one spirit-drinking, and one for other kinds of food.
2ra^ metre. Third Brahmajva. 1. Tvash/rz' had a three-headed, six-eyed son. He had three mouths; and because he was thus shaped, his name was Vii-varupa (' All-shape'). 2. One of his mouths was Soma-drinking, one spirit-drinking, and one for other kinds of food. Indra hated him and cut off those heads of his. 3. Now from the one which was Soma-drinking, a hazel-cock (francoline partridge) sprang forth ; whence the latter is of brownish colour, for king Soma is brown. 4. From the one which was spirit-drinking, further, a sparrow sprang ; whence the latter talks as if stammering, for he who has drunk spirits, talks as if he stammered. 5. Then from the one which served for other kinds of food, a partridge sprang; whence the latter • See I, 3, 5, 10. ^ For these verses, the first of which begins ' Agni is the head of the sky,' seeVoi^. S. XIII, 14 and 15. ■'' That is, the ya^ya (offering-prayer) and puro'nuvakya (invitatory prayer) at the Svish/akr/t, or oblation to Agni, as the maker of good offering, at the end of the chief oblations. The two vira^ formulas are Rig-veda VII, i, 3 (Va^. XVII, 76 ; Taitt. S. IV, 6, 5, 4) preddho agne didihi, and Rig-veda VII, i, 18 (Taitt. S. IV, 3, 13, 6) imo agne. Cf. Ail. Br. I, 5. I KANDA, 6 ADHYAYA, 3 BRAHMAiVA, 8. 1 65 is much variegated in colour : on its wings, namely, butter-drops, as it were, have dropped in one place and honey- (or mead-) drops in another, for such- like, as it were, was the food which he consumed with that (mouth). 6. Tvash/rz was furious : ' Has he indeed slain my son ?' he exclaimed. He brought Soma-juice from which Indra was excluded ; and just as the Soma- juice on being produced had Indra excluded from it (apendra), so it remained (when it was offered up). 7. Indra thought with himself, ' They are now excluding me from Soma ! ' and though uninvited, he consumed what pure (Soma) there was in the tub, even as the stronger (consumes) that of a weaker. That (Soma), however, injured him ; it flowed in all directions from (the openings of) his vital airs ; from his mouth alone it did not flow, but from all the other (openings of the) vital airs it flowed ; hence (was instituted) at that time the ish/i, called Sautrama;^i: on the occasion of that (ceremony) it is explained how the gods healed him\ 8.
3tal airs ; from his mouth alone it did not flow, but from all the other (openings of the) vital airs it flowed ; hence (was instituted) at that time the ish/i, called Sautrama;^i: on the occasion of that (ceremony) it is explained how the gods healed him\ 8. Tvash/re was furious, and exclaimed, 'Has he indeed consumed my Soma uninvited?' However, he himself desecrated the sacrifice, for what pure (Soma) there was left in the tub he let flow (into the fire), saying, 'Grow thou, having Indra for thy foe^!' The moment it reached the fire, it ^ See V, 5, 4, 2 seq., where the whole legend is repeated ; and Taitt. S. II, 4, 12, I. One of the objects of the Sautramam is the expiation of an immoderate consumption of Soma by a priest. '^ According to Taitt. S. II, 4, 12, i, also the fault committed by Tvash/r?' consisted in his faulty accentuation of the compound indra^atru in the formula. What he intended to say was that Agni, on drinking the Soma, should grow strong so as to be 'the foe (slayer) of Indra,' and the compound should therefore have been accented on the second member, viz. indra^atru (the foe of 1 66 S-ATAPATHA-BRAHMAiVA. developed (into human shape), or, as some say, it so developed whilst on its way (to the fire). It be- came possessed of^ Agni and Soma, of all sciences, all glory, all nourishment, all prosperity. 9. And since it so developed whilst rolling onwards (vr/t), it became Vrztra; and since he sprang forth footless, therefore he was a serpent. Danu and Danayu received him like mother and father-, whence they call him Danava. 10. And because he (Tvash/rz) said, 'Grow thou, having Indra for thy foe !' therefore Indra slew him (Vr/tra). Had he said, 'Grow thou, the foe (slayer) of Indra !' he (Vr/tra) would certainly have forthwith slain Indra. IT. And because he (Tvash/;-/) said, ' Grow thou I' therefore he (Vr/tra) grew an arrow's range sideways and an arrow's range forward : he forced back both the western ocean and the eastern one ; and in pro- portion as he extended did he devour the food. 12. In the fore-noon the gods offered him food, at mid-day the men, and in the after-noon the Fathers. 13. Now while Indra was thus moving on (in pursuit of Vmra), he addressed Agni and Soma, ' Ye belong to me and I belong to you ! That one is nothing to you : why then do ye support that Dasyu against me ? Come over to me !' Indra); but by accenting it on the first member, indraxatru, lie made it ' having Indra for his foe (slayer).' According to the version of the Taitt.
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.
1eding r. * See I, 6, 4, 9. One would expect the Sannayya (to Indra) or the cake to Indra-Agni. The full-moon offering is sacred to Agni- Soma; and the ne\v-moon offering to Indra-Agni; see I, 8, 3, i seq. I KANDA, 6 ADHYAYA, 2 BRAHMAiVA, 12. 1 63 7. And if any one (householder) were to resort to him (the Adhvaryu) and say, ' Perform an ish/i for me!' let him perform it. Whatever desire the i^z'shis entertained when they performed that sacrifice, that desire of theirs was accomplished ; and accordingly whatever desire he (the sacrificer) entertains in having this sacrifice performed, that desire of his is accomplished. For whatever deity sacrificial food is taken, to that deity they offer it up in the fire (Agni) ; — and if he is about to offer it up in the fire, why should he announce it to another deity ? To Agni alone therefore (it is announced). 8. Agni (the fire), assuredly, represents all the deities, since it is in the fire that they make offering to all deities : to Agni alone therefore (he should announce it), since he thereby has recourse to all the deities. 9. Agni, assuredly, is the safest ^ among the gods : let him then have recourse to him whom he con- siders the safest among the gods, and therefore (announce the sacrifice) to Agni, 10. Agni, assuredly, is the most tender-hearted of gods : let him then have recourse to him whom he considers the most tender-hearted of gods, and therefore (announce the sacrifice) to Agni. 1 1. Agni, assuredly, is the nearest of the gods : let him then have recourse to him whom he considers as the nearest of those to be approached, and there- fore (let him announce the sacrifice) to Agni. 12. If (beside the full-moon sacrifice) he perform an ish/i (with a view to the accomplishment of some ^ Addhatamam, adv., literally ' most surely ;' according to Saya«a = atijayena pratyakshaphaladam, 'pre-eminently a giver of percep- tible benefits.' M 2 164 -SATAPATHA-BRAHMAiVA. special desire) ^ let him recite seventeen kindling verses ; {and in that case) he utters the offering- prayer (ya^ya) in a low voice, for this is the cha- racteristic form of an ish/i; the ya^ya and the aniivakya should contain the word 'head^;' the two butter-portions should be offered to theVmra-slayer (Indra); and the two sa^y^^yas^ should be in the vira^ metre. Third Brahmajva. 1. Tvash/rz' had a three-headed, six-eyed son. He had three mouths; and because he was thus shaped, his name was Vii-varupa (' All-shape'). 2. One of his mouths was Soma-drinking, one spirit-drinking, and one for other kinds of food.
2ra^ metre. Third Brahmajva. 1. Tvash/rz' had a three-headed, six-eyed son. He had three mouths; and because he was thus shaped, his name was Vii-varupa (' All-shape'). 2. One of his mouths was Soma-drinking, one spirit-drinking, and one for other kinds of food. Indra hated him and cut off those heads of his. 3. Now from the one which was Soma-drinking, a hazel-cock (francoline partridge) sprang forth ; whence the latter is of brownish colour, for king Soma is brown. 4. From the one which was spirit-drinking, further, a sparrow sprang ; whence the latter talks as if stammering, for he who has drunk spirits, talks as if he stammered. 5. Then from the one which served for other kinds of food, a partridge sprang; whence the latter • See I, 3, 5, 10. ^ For these verses, the first of which begins ' Agni is the head of the sky,' seeVoi^. S. XIII, 14 and 15. ■'' That is, the ya^ya (offering-prayer) and puro'nuvakya (invitatory prayer) at the Svish/akr/t, or oblation to Agni, as the maker of good offering, at the end of the chief oblations. The two vira^ formulas are Rig-veda VII, i, 3 (Va^. XVII, 76 ; Taitt. S. IV, 6, 5, 4) preddho agne didihi, and Rig-veda VII, i, 18 (Taitt. S. IV, 3, 13, 6) imo agne. Cf. Ail. Br. I, 5. I KANDA, 6 ADHYAYA, 3 BRAHMAiVA, 8. 1 65 is much variegated in colour : on its wings, namely, butter-drops, as it were, have dropped in one place and honey- (or mead-) drops in another, for such- like, as it were, was the food which he consumed with that (mouth). 6. Tvash/rz was furious : ' Has he indeed slain my son ?' he exclaimed. He brought Soma-juice from which Indra was excluded ; and just as the Soma- juice on being produced had Indra excluded from it (apendra), so it remained (when it was offered up). 7. Indra thought with himself, ' They are now excluding me from Soma ! ' and though uninvited, he consumed what pure (Soma) there was in the tub, even as the stronger (consumes) that of a weaker. That (Soma), however, injured him ; it flowed in all directions from (the openings of) his vital airs ; from his mouth alone it did not flow, but from all the other (openings of the) vital airs it flowed ; hence (was instituted) at that time the ish/i, called Sautrama;^i: on the occasion of that (ceremony) it is explained how the gods healed him\ 8.
3tal airs ; from his mouth alone it did not flow, but from all the other (openings of the) vital airs it flowed ; hence (was instituted) at that time the ish/i, called Sautrama;^i: on the occasion of that (ceremony) it is explained how the gods healed him\ 8. Tvash/re was furious, and exclaimed, 'Has he indeed consumed my Soma uninvited?' However, he himself desecrated the sacrifice, for what pure (Soma) there was left in the tub he let flow (into the fire), saying, 'Grow thou, having Indra for thy foe^!' The moment it reached the fire, it ^ See V, 5, 4, 2 seq., where the whole legend is repeated ; and Taitt. S. II, 4, 12, I. One of the objects of the Sautramam is the expiation of an immoderate consumption of Soma by a priest. '^ According to Taitt. S. II, 4, 12, i, also the fault committed by Tvash/r?' consisted in his faulty accentuation of the compound indra^atru in the formula. What he intended to say was that Agni, on drinking the Soma, should grow strong so as to be 'the foe (slayer) of Indra,' and the compound should therefore have been accented on the second member, viz. indra^atru (the foe of 1 66 S-ATAPATHA-BRAHMAiVA. developed (into human shape), or, as some say, it so developed whilst on its way (to the fire). It be- came possessed of^ Agni and Soma, of all sciences, all glory, all nourishment, all prosperity. 9. And since it so developed whilst rolling onwards (vr/t), it became Vrztra; and since he sprang forth footless, therefore he was a serpent. Danu and Danayu received him like mother and father-, whence they call him Danava. 10. And because he (Tvash/rz) said, 'Grow thou, having Indra for thy foe !' therefore Indra slew him (Vr/tra). Had he said, 'Grow thou, the foe (slayer) of Indra !' he (Vr/tra) would certainly have forthwith slain Indra. IT. And because he (Tvash/;-/) said, ' Grow thou I' therefore he (Vr/tra) grew an arrow's range sideways and an arrow's range forward : he forced back both the western ocean and the eastern one ; and in pro- portion as he extended did he devour the food. 12. In the fore-noon the gods offered him food, at mid-day the men, and in the after-noon the Fathers. 13. Now while Indra was thus moving on (in pursuit of Vmra), he addressed Agni and Soma, ' Ye belong to me and I belong to you ! That one is nothing to you : why then do ye support that Dasyu against me ? Come over to me !' Indra); but by accenting it on the first member, indraxatru, lie made it ' having Indra for his foe (slayer).' According to the version of the Taitt.
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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