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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1er, that which remains,' as Sayawa also seems to take it here. 2 Indriyam, literally ' Indra's power.' The trish/ubh often (e.g. Rig-veda X, 130, 5) appears specially related to Indra; and the hymns addressed to him are almost entirely in this metre. Taitt. S. VII, I, I, 4 it is said to have been created by Pra^apati from his own chest and arms, immediately after Indra, and together with the Br/hat-saman, the Ra^anya, and the ram ; and that these are therefore viryavant, having been created out of virya (i.e. the seats of ' manly power '). ^ For this symboHcal explanation see Taitt. S. VII, i, i, 5, where the anush/ubh is said to have been created by Pra^^apati, by his fourth and last creative act, from his feet, together with the Vaira^^a- saman, the 6'udra, and the horse ; the two last named being, there- fore, styled ' bhuta-sahkramin (? subservient to creatures).' I do not find it stated anywhere, what anush/ubh verses may optionally be taken for the anuvakya and yagya. of the svish/akM. 206 SATAPATHA-BRAHMAiVA. 19. Now here Bhallabeya^ made the invita- tory formula (consist of) an aniish/ubh verse, and the offering-formula of a trish/ubh verse, thinking, ' I thus obtain (the benefits of) both.' He fell from the cart, and in fallino-, broke his arm. He reflected: ' This has befallen because of something or other I have done.' He then bethought himself of this : '(It has befallen) because of some violation, on my part, of the proper course of the sacrifice.' Hence one must not violate the proper course (of sacrificial performance); but let both (formulas) be verses of the same metre, either both anush/ubh verses, or both trish/ubh verses. 20. He cuts (the portions for Agni Svish/akr/t) from the north part (of the sacrificial dishes) -, and offers them up on the north part (of the fire): for this is the region of that god, and therefore he cuts from the north part and offers on the north part. From that side, indeed, he arose ^ and there they (the gods) appeased him : for this reason he cuts from the north part, and offers on the north part. 21. He offers on this side (in front), as it were, of the other oblations. Following the other oblations cattle are produced, and the Svish/akm represents Rudra's power : he would impose Rudra's power on ^ That is, Indradyumna Bhallabeya, as the Kaz/va recension reads here and II, 1,4, 6. Cf. X, 6, i, i.
2re, of the other oblations. Following the other oblations cattle are produced, and the Svish/akm represents Rudra's power : he would impose Rudra's power on ^ That is, Indradyumna Bhallabeya, as the Kaz/va recension reads here and II, 1,4, 6. Cf. X, 6, i, i. ^ He makes, as usual, an under-layer (upastara;/a) of butter in the ^--uhu ; cuts a piece from the north part of each of the two cakes (or of the one cake and of bolh the sweet and the sour milk consti- tuting the sannayya); and thereupon bastes the pieces twice (not once) with butter. ^ See above, par. 3. The same quarter is assigned to Rudra, IX, 1, 1, 10. See also Weber, Ind. Stud. I, p. 225. I KANDA, 7 ADHYAYA, 3 BRAHMAiVA, 26. 20 7 the cattle if he were to bring it (the Svish/akm) into contact with the other oblations ; and his (the sacrificer's) household and cattle would be destroyed. For this reason he offers on this side, as it were, of the other oblations. 22. That (fire) — to wit, the Ahavaniya — is, indeed, that sacrifice by which the gods then ascended to heaven ; and that (other fire) which was left behind here, is the Garhapatya : hence they take out the former from the Garhapatya, (so as to be) before (east) of it. 23. He may lay it (the Ahavaniya) down at the distance of eight steps (from the Garhapatya); for of eight syllables, doubtless, consists the gayatri: hence he thereby ascends to heaven by means of the gayatri. 24. Or he may lay it down at the distance of eleven steps \- for of eleven syllables, indeed, consists the trish/ubh : hence he thereby ascends to heaven by means of the trish/ubh. 25. Or he may lay it down at the distance of twelve steps; for of twelve syllables, indeed, consists the^agati : hence he thereby ascends to heaven by means of the ^agati. Here, however, there is no (fixed) measure: let him, therefore, lay it down where in his own mind he may think proper-. If he takes it ever so little east (of the Garhapatya), he ascends to heaven by it. 26. Here now they say, 'Let them cook the sacri- ^ The Baudhay. 6'ulvas. (66) lays it down as the rule that the Brahma;/a has to construct his Ahavaniya fire at the distance of eight prakramas (step of two padas or feet each) to the east of the Garhapatya, the Ra^-anya at the distance of eleven, and the Vaijya at the distance of twelve, steps. Thibaut, Pandit X, p. 22. - See I, 2, 5, 14. 208 5ATAPATHA-BRAHMAiVA.
3he distance of eight prakramas (step of two padas or feet each) to the east of the Garhapatya, the Ra^-anya at the distance of eleven, and the Vaijya at the distance of twelve, steps. Thibaut, Pandit X, p. 22. - See I, 2, 5, 14. 208 5ATAPATHA-BRAHMAiVA. ficlal dishes on the Ahavaniya ; for thence, assuredly, the gods ascended to heaven, and therewith they went on worshipping and toiHng : therein we will cook the sacrificial dishes ; therein we will perform the sacrifice ! For, as it were, a displacement ^ of the sacrificial dishes would take place, if they were to cook them on the Garhapatya. The Ahavaniya is the sacrifice : we will perform the sacrifice in the sacrifice ! ' 27. However, they also do cook on the Garha- patya, arguing, 'The former is indeed ahavaniya (i.e. "suitable for a burnt-offering"); but that one, surely, is not (intended) for this, — viz. that they should cook uncooked (food) on it ; but it is (intended) for this, — viz. that they should offer up cooked (food) on it.' He may therefore do it on whichever (fire) he pleases. 28. That sacrifice spake, ' I dread nakedness.' * What is unnakedness for thee ?' ' Let them strew (sacrificial grass) all round me!' For this reason they strew (sacrificial grass) all round the fire. * I dread thirst.* 'How art thou to be satiated ?' 'May I satiate myself after the priest has been satisfied!' Let him therefore, on the completion of the sacrifice, order that the priest be satisfied; for then he satisfies the sacrifice. Fourth BRAHMAivA. I. Pra^dpati conceived a passion for his own ^ Apaskhala. Sayawa takes skhala to mean winnowing- (or threshing-) floor (Pkhala): hence apaskhala would mean ' the leaping (of the husk, &c.) out of the winnowing-floor.' The Ka«va MS. reads, ' apaskhala iva sa havishaw yad garhapatya^^ ' (? ' the Garhapatya is to the sacrificial food the outside of a winnowing- floor, as it were.') I KANDA, 7 ADHYAYA, 4 BRAHMAiVA, 4. 209 daughter, — either the Sky or the Dawn ^ * May I pair with her!' thus (thinking) he united with her. 2. This, assuredly, was a sin in the eyes of the gods. ' He who acts thus towards his own daughter, our sister, [commits a sin],' they thought. 3. The gods then said to this god who rules over the beasts (Rudra)^ 'This one, surely, commits a sin who acts thus towards his own daughter, our sister. Pierce him!' Rudra, taking aim, pierced him. Half of his seed fell to the ground. And thus it came to pass. 4.
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.
1er, that which remains,' as Sayawa also seems to take it here. 2 Indriyam, literally ' Indra's power.' The trish/ubh often (e.g. Rig-veda X, 130, 5) appears specially related to Indra; and the hymns addressed to him are almost entirely in this metre. Taitt. S. VII, I, I, 4 it is said to have been created by Pra^apati from his own chest and arms, immediately after Indra, and together with the Br/hat-saman, the Ra^anya, and the ram ; and that these are therefore viryavant, having been created out of virya (i.e. the seats of ' manly power '). ^ For this symboHcal explanation see Taitt. S. VII, i, i, 5, where the anush/ubh is said to have been created by Pra^^apati, by his fourth and last creative act, from his feet, together with the Vaira^^a- saman, the 6'udra, and the horse ; the two last named being, there- fore, styled ' bhuta-sahkramin (? subservient to creatures).' I do not find it stated anywhere, what anush/ubh verses may optionally be taken for the anuvakya and yagya. of the svish/akM. 206 SATAPATHA-BRAHMAiVA. 19. Now here Bhallabeya^ made the invita- tory formula (consist of) an aniish/ubh verse, and the offering-formula of a trish/ubh verse, thinking, ' I thus obtain (the benefits of) both.' He fell from the cart, and in fallino-, broke his arm. He reflected: ' This has befallen because of something or other I have done.' He then bethought himself of this : '(It has befallen) because of some violation, on my part, of the proper course of the sacrifice.' Hence one must not violate the proper course (of sacrificial performance); but let both (formulas) be verses of the same metre, either both anush/ubh verses, or both trish/ubh verses. 20. He cuts (the portions for Agni Svish/akr/t) from the north part (of the sacrificial dishes) -, and offers them up on the north part (of the fire): for this is the region of that god, and therefore he cuts from the north part and offers on the north part. From that side, indeed, he arose ^ and there they (the gods) appeased him : for this reason he cuts from the north part, and offers on the north part. 21. He offers on this side (in front), as it were, of the other oblations. Following the other oblations cattle are produced, and the Svish/akm represents Rudra's power : he would impose Rudra's power on ^ That is, Indradyumna Bhallabeya, as the Kaz/va recension reads here and II, 1,4, 6. Cf. X, 6, i, i.
2re, of the other oblations. Following the other oblations cattle are produced, and the Svish/akm represents Rudra's power : he would impose Rudra's power on ^ That is, Indradyumna Bhallabeya, as the Kaz/va recension reads here and II, 1,4, 6. Cf. X, 6, i, i. ^ He makes, as usual, an under-layer (upastara;/a) of butter in the ^--uhu ; cuts a piece from the north part of each of the two cakes (or of the one cake and of bolh the sweet and the sour milk consti- tuting the sannayya); and thereupon bastes the pieces twice (not once) with butter. ^ See above, par. 3. The same quarter is assigned to Rudra, IX, 1, 1, 10. See also Weber, Ind. Stud. I, p. 225. I KANDA, 7 ADHYAYA, 3 BRAHMAiVA, 26. 20 7 the cattle if he were to bring it (the Svish/akm) into contact with the other oblations ; and his (the sacrificer's) household and cattle would be destroyed. For this reason he offers on this side, as it were, of the other oblations. 22. That (fire) — to wit, the Ahavaniya — is, indeed, that sacrifice by which the gods then ascended to heaven ; and that (other fire) which was left behind here, is the Garhapatya : hence they take out the former from the Garhapatya, (so as to be) before (east) of it. 23. He may lay it (the Ahavaniya) down at the distance of eight steps (from the Garhapatya); for of eight syllables, doubtless, consists the gayatri: hence he thereby ascends to heaven by means of the gayatri. 24. Or he may lay it down at the distance of eleven steps \- for of eleven syllables, indeed, consists the trish/ubh : hence he thereby ascends to heaven by means of the trish/ubh. 25. Or he may lay it down at the distance of twelve steps; for of twelve syllables, indeed, consists the^agati : hence he thereby ascends to heaven by means of the ^agati. Here, however, there is no (fixed) measure: let him, therefore, lay it down where in his own mind he may think proper-. If he takes it ever so little east (of the Garhapatya), he ascends to heaven by it. 26. Here now they say, 'Let them cook the sacri- ^ The Baudhay. 6'ulvas. (66) lays it down as the rule that the Brahma;/a has to construct his Ahavaniya fire at the distance of eight prakramas (step of two padas or feet each) to the east of the Garhapatya, the Ra^-anya at the distance of eleven, and the Vaijya at the distance of twelve, steps. Thibaut, Pandit X, p. 22. - See I, 2, 5, 14. 208 5ATAPATHA-BRAHMAiVA.
3he distance of eight prakramas (step of two padas or feet each) to the east of the Garhapatya, the Ra^-anya at the distance of eleven, and the Vaijya at the distance of twelve, steps. Thibaut, Pandit X, p. 22. - See I, 2, 5, 14. 208 5ATAPATHA-BRAHMAiVA. ficlal dishes on the Ahavaniya ; for thence, assuredly, the gods ascended to heaven, and therewith they went on worshipping and toiHng : therein we will cook the sacrificial dishes ; therein we will perform the sacrifice ! For, as it were, a displacement ^ of the sacrificial dishes would take place, if they were to cook them on the Garhapatya. The Ahavaniya is the sacrifice : we will perform the sacrifice in the sacrifice ! ' 27. However, they also do cook on the Garha- patya, arguing, 'The former is indeed ahavaniya (i.e. "suitable for a burnt-offering"); but that one, surely, is not (intended) for this, — viz. that they should cook uncooked (food) on it ; but it is (intended) for this, — viz. that they should offer up cooked (food) on it.' He may therefore do it on whichever (fire) he pleases. 28. That sacrifice spake, ' I dread nakedness.' * What is unnakedness for thee ?' ' Let them strew (sacrificial grass) all round me!' For this reason they strew (sacrificial grass) all round the fire. * I dread thirst.* 'How art thou to be satiated ?' 'May I satiate myself after the priest has been satisfied!' Let him therefore, on the completion of the sacrifice, order that the priest be satisfied; for then he satisfies the sacrifice. Fourth BRAHMAivA. I. Pra^dpati conceived a passion for his own ^ Apaskhala. Sayawa takes skhala to mean winnowing- (or threshing-) floor (Pkhala): hence apaskhala would mean ' the leaping (of the husk, &c.) out of the winnowing-floor.' The Ka«va MS. reads, ' apaskhala iva sa havishaw yad garhapatya^^ ' (? ' the Garhapatya is to the sacrificial food the outside of a winnowing- floor, as it were.') I KANDA, 7 ADHYAYA, 4 BRAHMAiVA, 4. 209 daughter, — either the Sky or the Dawn ^ * May I pair with her!' thus (thinking) he united with her. 2. This, assuredly, was a sin in the eyes of the gods. ' He who acts thus towards his own daughter, our sister, [commits a sin],' they thought. 3. The gods then said to this god who rules over the beasts (Rudra)^ 'This one, surely, commits a sin who acts thus towards his own daughter, our sister. Pierce him!' Rudra, taking aim, pierced him. Half of his seed fell to the ground. And thus it came to pass. 4.
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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