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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1to 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. S., Agni, the fire, on the Soma being poured into it, rose up (spirted) as if to execute Tvash/r/'s wish ; but immediately relapsed into its former state of inertness on hearing the mis-pronounced word. ^ Abhi sambabhfiv a, ' he grew by consuming,' &c. Sdya;/a. ^ The Kaz/va text has, 'Danu and Danavi received him as mother and father.' I KANDA, 6 ADHYAYA, 3 BRAHMAiVA, I 7. 1 67 14. They replied, 'What Is to be our reward in that case ?' He offered them that Agni-Soma cake on eleven potsherds : this is the reason why there is a cake on eleven potsherds for Agni and Soma. 15. They went over to him, and after them went forth 1 all the gods, all the sciences, all glory, all nourishment, all prosperity: thus by offering that (cake to Agni and Soma) Indra became what Indra now is. Such then is the significance of the full- moon offering ; and he who, knowing this, performs the full-moon offering in this wise, attains to the same state of prosperity, becomes thus endowed with glory, becomes such a consumer of food (as Vrztra). 16. Now Vrz'tra, on being struck, lay contracted like a leather bottle drained of its contents, like a skin bag with the barley-meal shaken out. Indra rushed at him, meaning to slay him. 17. He said, 'Do not hurl (thy thunderbolt) at me! thou art now what I (was before). Only cut me in twain; but do not let me be annihilated!' He (Indra) said, 'Thou shalt be my food!' He replied, ' So be it ! ' He accordingly cut him in twain; and from that (part) of his which was of the Soma nature ^ he made the moon, and that which was demoniacal (asurya) he made enter these creatures as their belly; hence people say ^ : 'Vr^'tra was then a consumer of food, and Vrhra. is so now.' For even now, whenever that one (the moon) waxes fuller, it fills itself out of this world ^ ; and when- ^ Preyuh, 'the gods &c. that were in Vn'tra's mouth went out,' Sayawa; see preceding page, note i. 2 'Yat saumyam nyaktam asa' ['yat saumyo nyanga asa,' Ka«va rec], 'what was imbued with Soma,' 'what had Soma inherent in it.' Cf. 'yat somasya nyaktam asa,' I, 7, i, r. ^ ' People say so when anybody eats much food.' Saya;/a. * Seel, 6, 4, 15. 1 68 i-ATAPATHA-BRAHMAiVA. ever these creatures crave for food, they pay tribute to this Vr/tra, the belly.
2had Soma inherent in it.' Cf. 'yat somasya nyaktam asa,' I, 7, i, r. ^ ' People say so when anybody eats much food.' Saya;/a. * Seel, 6, 4, 15. 1 68 i-ATAPATHA-BRAHMAiVA. ever these creatures crave for food, they pay tribute to this Vr/tra, the belly. Whosoever knows that Vmra as a consumer of food, becomes himself a consumer of food. 1 8. Those deities then said, 'Ye, Agni and Soma, whom we have followed hither, take the best part (of the sacrificial food) : do let us share along with you in what ye have !' 19. They both said, ' What (share) shall then be ours?' They replied, 'For whatever deity they shall take out sacrificial food, they shall in the first place offer to you some clarified butter!' Whenever, therefore, they take out sacrificial food for any deity, they in the first place offer two butter- portions to Agni and Soma. This does not take place at the Soma-sacrifice, nor at the animal offering; for they said, 'for whatever deity they takeout. . .\' 20. Agni then said, ' In me they shall sacrifice for all of you, and thus I give you a share in me !' For this reason they sacrifice in Agni (the fire) to all the gods ; and for this reason they say that Agni is all the deities. 21. Soma then said, 'Me they shall offer up to all of you, and thus I give you a share in me ! ' For this reason they offer up Soma to all the gods ; and hence they say that Soma is all the deities. 22. And further, since all the gods were abiding in Indra, for that reason they say that Indra is all the deities, that the gods have Indra for their chief (^-resh/Z^a). Thus the gods came in a three- ^ The nirvapanam, or taking out (literally throwing out) of (handfuls of) havis from the receptacle and putting it into the winnowing basket (or other vessels), does not apply to these two kinds of sacrifices. Cf. I, i, 2, 5 seq. I KANDA, 6 ADHYAYA, 3 BRAHMAJVA, 26. 1 69 fold way to consist of one deity; and he who knows this becomes individually the chief of his own (people), 2^. Twofold, verily, is this, there is no third: to wit, the moist and the dry; and what is dry, that relates to Agni ; and what is moist, that relates to Soma. But (it may be objected) if this is twofold only, why then this manifold performance : — the two butter-portions for Agni and Soma, the low-voiced offering to Agni and Soma, and the rice-cake for Agni and Soma, — when by means of any one of these he obtains all, why then this manifold per- formance ? [The answer to this objection is that] so manifold is the power, the generative force of Agni and
3voiced offering to Agni and Soma, and the rice-cake for Agni and Soma, — when by means of any one of these he obtains all, why then this manifold per- formance ? [The answer to this objection is that] so manifold is the power, the generative force of Agni and Soma. 24. The sun, indeed, relates to Agni, and the moon to Soma ; the day relates to Agni, and the night to Soma; the waxing half-moon relates to Agni, and the waning one to Soma. 25. * By means of the two butter-portions he obtains the sun and the moon ; by means of the low- voiced offering he obtains the day and the night; and by means of the rice-cake he obtains the two half-moons,' thus say some. 26. Asuri, on the other hand, said: 'By means of the two butter-portions he gains any two (of those objects 1); by means of the low-voiced offering he obtains any (other) two ; and by means of the rice- cake he obtains any (other) two : " all has been obtained, all has been conquered by me ! with that All I will slay Vmra ! with the All I will slay the ' Yatame va yatame va dve apnoti.' Saya»a supplies vast uni, 'objects.' The Kawva recension, on the other hand, reads, 'Yatame va yatame va dve devate apnoti.' 1 70 .SATAPATHA-BRAHMAA^A. Spiteful enemy!" thus he thinks, and for that reason there is this manifold performance.' 27. On this point it has also been remarked: ' Why this sameness (of performance) ? By what is introduced between the butter(-offering) to Agni and Soma and the rice-cake to Agni and Soma, a repetition of performance (is committed) ^' Same- ness (of performance), nevertheless, is avoided in this way : the one (viz. the low-voiced offering) con- sists of butter, and the other of a rice-cake, hence the one is different from the other. Moreover, after reciting a i?zk-verse as anuvakya, he pronounces the ya^ya with the word 'pleased' (in the case of the butter-portions to Agni and Soma); and after reciting a y?/k-verse as anuvakya, he pronounces the ya^ya in the form of a i?/k-verse (in the case of the low-voiced offering to Agni and Soma), hence the one is (again) different from the other-. Same- ness of performance is also avoided in this way : in a low voice (he utters the formulas when) he offers of the butter, and with a loud voice of the cake ; and what is (uttered) in a low voice, that is the manner of Pra^apati : hence he recites for that (low- ^ See p. 80, note 2. The objection here raised is, that the low- voiced offering, which is intermediate between the two above-men- tioned oblations to Agni-Soma, is made to the same two deities.
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.
1to 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. S., Agni, the fire, on the Soma being poured into it, rose up (spirted) as if to execute Tvash/r/'s wish ; but immediately relapsed into its former state of inertness on hearing the mis-pronounced word. ^ Abhi sambabhfiv a, ' he grew by consuming,' &c. Sdya;/a. ^ The Kaz/va text has, 'Danu and Danavi received him as mother and father.' I KANDA, 6 ADHYAYA, 3 BRAHMAiVA, I 7. 1 67 14. They replied, 'What Is to be our reward in that case ?' He offered them that Agni-Soma cake on eleven potsherds : this is the reason why there is a cake on eleven potsherds for Agni and Soma. 15. They went over to him, and after them went forth 1 all the gods, all the sciences, all glory, all nourishment, all prosperity: thus by offering that (cake to Agni and Soma) Indra became what Indra now is. Such then is the significance of the full- moon offering ; and he who, knowing this, performs the full-moon offering in this wise, attains to the same state of prosperity, becomes thus endowed with glory, becomes such a consumer of food (as Vrztra). 16. Now Vrz'tra, on being struck, lay contracted like a leather bottle drained of its contents, like a skin bag with the barley-meal shaken out. Indra rushed at him, meaning to slay him. 17. He said, 'Do not hurl (thy thunderbolt) at me! thou art now what I (was before). Only cut me in twain; but do not let me be annihilated!' He (Indra) said, 'Thou shalt be my food!' He replied, ' So be it ! ' He accordingly cut him in twain; and from that (part) of his which was of the Soma nature ^ he made the moon, and that which was demoniacal (asurya) he made enter these creatures as their belly; hence people say ^ : 'Vr^'tra was then a consumer of food, and Vrhra. is so now.' For even now, whenever that one (the moon) waxes fuller, it fills itself out of this world ^ ; and when- ^ Preyuh, 'the gods &c. that were in Vn'tra's mouth went out,' Sayawa; see preceding page, note i. 2 'Yat saumyam nyaktam asa' ['yat saumyo nyanga asa,' Ka«va rec], 'what was imbued with Soma,' 'what had Soma inherent in it.' Cf. 'yat somasya nyaktam asa,' I, 7, i, r. ^ ' People say so when anybody eats much food.' Saya;/a. * Seel, 6, 4, 15. 1 68 i-ATAPATHA-BRAHMAiVA. ever these creatures crave for food, they pay tribute to this Vr/tra, the belly.
2had Soma inherent in it.' Cf. 'yat somasya nyaktam asa,' I, 7, i, r. ^ ' People say so when anybody eats much food.' Saya;/a. * Seel, 6, 4, 15. 1 68 i-ATAPATHA-BRAHMAiVA. ever these creatures crave for food, they pay tribute to this Vr/tra, the belly. Whosoever knows that Vmra as a consumer of food, becomes himself a consumer of food. 1 8. Those deities then said, 'Ye, Agni and Soma, whom we have followed hither, take the best part (of the sacrificial food) : do let us share along with you in what ye have !' 19. They both said, ' What (share) shall then be ours?' They replied, 'For whatever deity they shall take out sacrificial food, they shall in the first place offer to you some clarified butter!' Whenever, therefore, they take out sacrificial food for any deity, they in the first place offer two butter- portions to Agni and Soma. This does not take place at the Soma-sacrifice, nor at the animal offering; for they said, 'for whatever deity they takeout. . .\' 20. Agni then said, ' In me they shall sacrifice for all of you, and thus I give you a share in me !' For this reason they sacrifice in Agni (the fire) to all the gods ; and for this reason they say that Agni is all the deities. 21. Soma then said, 'Me they shall offer up to all of you, and thus I give you a share in me ! ' For this reason they offer up Soma to all the gods ; and hence they say that Soma is all the deities. 22. And further, since all the gods were abiding in Indra, for that reason they say that Indra is all the deities, that the gods have Indra for their chief (^-resh/Z^a). Thus the gods came in a three- ^ The nirvapanam, or taking out (literally throwing out) of (handfuls of) havis from the receptacle and putting it into the winnowing basket (or other vessels), does not apply to these two kinds of sacrifices. Cf. I, i, 2, 5 seq. I KANDA, 6 ADHYAYA, 3 BRAHMAJVA, 26. 1 69 fold way to consist of one deity; and he who knows this becomes individually the chief of his own (people), 2^. Twofold, verily, is this, there is no third: to wit, the moist and the dry; and what is dry, that relates to Agni ; and what is moist, that relates to Soma. But (it may be objected) if this is twofold only, why then this manifold performance : — the two butter-portions for Agni and Soma, the low-voiced offering to Agni and Soma, and the rice-cake for Agni and Soma, — when by means of any one of these he obtains all, why then this manifold per- formance ? [The answer to this objection is that] so manifold is the power, the generative force of Agni and
3voiced offering to Agni and Soma, and the rice-cake for Agni and Soma, — when by means of any one of these he obtains all, why then this manifold per- formance ? [The answer to this objection is that] so manifold is the power, the generative force of Agni and Soma. 24. The sun, indeed, relates to Agni, and the moon to Soma ; the day relates to Agni, and the night to Soma; the waxing half-moon relates to Agni, and the waning one to Soma. 25. * By means of the two butter-portions he obtains the sun and the moon ; by means of the low- voiced offering he obtains the day and the night; and by means of the rice-cake he obtains the two half-moons,' thus say some. 26. Asuri, on the other hand, said: 'By means of the two butter-portions he gains any two (of those objects 1); by means of the low-voiced offering he obtains any (other) two ; and by means of the rice- cake he obtains any (other) two : " all has been obtained, all has been conquered by me ! with that All I will slay Vmra ! with the All I will slay the ' Yatame va yatame va dve apnoti.' Saya»a supplies vast uni, 'objects.' The Kawva recension, on the other hand, reads, 'Yatame va yatame va dve devate apnoti.' 1 70 .SATAPATHA-BRAHMAA^A. Spiteful enemy!" thus he thinks, and for that reason there is this manifold performance.' 27. On this point it has also been remarked: ' Why this sameness (of performance) ? By what is introduced between the butter(-offering) to Agni and Soma and the rice-cake to Agni and Soma, a repetition of performance (is committed) ^' Same- ness (of performance), nevertheless, is avoided in this way : the one (viz. the low-voiced offering) con- sists of butter, and the other of a rice-cake, hence the one is different from the other. Moreover, after reciting a i?zk-verse as anuvakya, he pronounces the ya^ya with the word 'pleased' (in the case of the butter-portions to Agni and Soma); and after reciting a y?/k-verse as anuvakya, he pronounces the ya^ya in the form of a i?/k-verse (in the case of the low-voiced offering to Agni and Soma), hence the one is (again) different from the other-. Same- ness of performance is also avoided in this way : in a low voice (he utters the formulas when) he offers of the butter, and with a loud voice of the cake ; and what is (uttered) in a low voice, that is the manner of Pra^apati : hence he recites for that (low- ^ See p. 80, note 2. The objection here raised is, that the low- voiced offering, which is intermediate between the two above-men- tioned oblations to Agni-Soma, is made to the same two deities.
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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