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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1gods 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. Accordingly it has been said by the i?/shi ^ with reference to that (incident), ' When the father embraced his daughter, uniting with her, he dropped his seed on the earth.' This (became) the chant (uktha) called agnimiruta^; in (connection with) ^ For other versions of this legend about Pra^apati (Brahman)'s illicit passion for his daughter, which, as Dr. Muir suggests, pro- bably refers to some atmospheric phenomenon, see Ait. Br. Ill, 33, and Ta«^ya Br. VIII, 2, 10 ; of. Muir, Original Sanskrit Texts, IV, p. 45 ; I, p. 107. See also -S'at. Br. II, i, 2, 9, with note. ^ The construction here is irregular. Perhaps this is part of the speech of the gods, being a kind of indirect address to Rudra in order to avoid naming the terrible god. Dr. Muir translates : ' The gods said, " This god, who rules over the beasts, commits a trans- gression in that he acts thus to his own daughter, our sister : pierce him through." ' In the Kawva IMS. some words seem to have been omitted at this particular place. According to the Ait. Br., the gods created a god Bh At a vat, composed of the most fearful forms of theirs. After piercing the incarnation of Pra^apati's sin, he asked, and obtained, the boon that he should henceforth be the ruler of cattle. ^ Viz., Rig-veda X, 61, 7, where verses 5-7 contain the first allusion to this legend. * The agnimaruta is one of the jastras recited at the evening libation of the Soma-sacrifice ; and made up chiefly of a hymn addressed to Agni Vai.yvanara and one to the Maruts; and [following the stotriya and anurfipa pragatha] a hymn to Gatavedas; [and one to the A pas, followed by various detailed [12] P - 2IO 5ATAPATHA-BRAHMAiVA. this it is set forth how the gods caused that seed to spring \ When the anger of the gods subsided, they cured Pra^apati and cut out that dart of this (Rudra); for Pra^apati, doubtless, is this sacrifice. 5. They said (to one another), * Think of some means by which that (part of the sacrifice torn out with the dart) may not be lost, and how it may be but a small portion of the offering itself!' 6. They said, ' Take it round to Bhaga (Savitr/, the Patron), who sits on the south side (of the sacri- ficial ground) : Bhaga will eat it by way of fore- portion 2, so that it may be as though it were offered.
2but a small portion of the offering itself!' 6. They said, ' Take it round to Bhaga (Savitr/, the Patron), who sits on the south side (of the sacri- ficial ground) : Bhaga will eat it by way of fore- portion 2, so that it may be as though it were offered. They accordingly took it round to Bhaga, who sat on the south side. Bhaga (Savitr^) looked at it : it burnt out his eyes ^ And thus it came to pass. Hence they say, 'Bhaga is blind.' 7. They said, Tt has not yet become appeased here : take it round to Pushan !' They accordingly verses or couplets]; viz., Rig-veda III, 3, 'vaijvanaraya pr/thupa- ^ase,' &c., and I, 87, 'pratvakshasa^ pratavaso,' &c.; [Rig-veda I, 168, 1-2, stotriya; VII, 16, 11-12, anurupa]; and Rig-veda 1, 143, ' pratavyasim navyasim,' &c. (and X, 9, ' apo hi sh///a mayobhuvas,' &c.) respectively, at the Agnish/oma (and first day of the dvada^aha). See Asv. St. V, 20, 5 ; Ait. Br. Ill, 35 ; IV, 30. ^ According to Ait. Br. Ill, 35, where this legend is also given in connection with the agniniaruta ,rastra, Agni Vaijvanara, aided by the Maruts, stirred (and heated) the seed ; and out of it sprang successively Aditya (the sun), Bhr/gu, and the Adityas ; whilst the coals (ahgara) remaining behind became the Aagiras, and Bn'has- pati, and the coal dust, the burnt earth and ashes were changed into various kinds of animals. According to Harisvamin it would seem that our passage has to be understood to the effect that the compo- sition of the agnimaruta j-astra shows the order of beings which the gods caused to spring forth from the seed. See also IV, 5, i, 8. 2 See note on I, 7, 4, 18. ' ' Nirdadaha.' The Kaushit. Br. VI, 10 (Ind. Stud. II, 306) and Yiska Nir. 12, 14 have nir_^aghana, ' it knocked out his eyes.' The KausWt. Br. also makes them first take thepra^itra to Savitr/, and when it cut his hands, they gave him two golden ones. I KANDA, 7 ADHYAYA, 4 BRAHMAiVA, 9. 2 11 took it round to Pljshan. Pushan tasted it : it knocked out his teeth. And thus it came to pass. Hence they say, ' Pushan is toothless ; ' and there- fore, when they prepare a mess of boiled rice (/C'aru)^ for Pushan, they prepare it from ground rice, as is done for one toothless. 8. They said, ' It has not yet become appeased here: take it round to Brehaspati^!' They accord- ingly took it round to Br/haspati. Br/haspati hasted to Savitrz for his impulsion (influence, prasava^), for assuredly Savltrz is the impeller (prasavitrz) of the gods. ' Impel (influence) this for me ! ' he said.
3here: take it round to Brehaspati^!' They accord- ingly took it round to Br/haspati. Br/haspati hasted to Savitrz for his impulsion (influence, prasava^), for assuredly Savltrz is the impeller (prasavitrz) of the gods. ' Impel (influence) this for me ! ' he said. Savitr/, as the impeller, accordingly impelled it for him, and being thus impelled by Savit?^z', it did not injure him : and thus it \vas henceforth appeased. This, then, is essentially the same as the fore-portion. 9. Now when he cuts off the fore-portion, he cuts out what is injured in the sacrifice, — what belongs to Rudra. Thereupon he touches water : water is (a means) of lustration, hence he lustrates by means of water *. He now cuts off piece by piece the i^a ^, (which represents) cattle, ^ ^aru, in the ordinary sense of the word, is a potful of rice (bar- ley, &c.) grains boiled, or rather steamed (antariashmapakva), so as to remain whole, as in Indian curry. Cf. Weber, Ind. Stud. IX, p. 216. ^ According to Kaushit. Br. VI, 10, they took it from Pushan to Indra, as the mightiest and strongest of the gods; and he appeased it with prayer (brahman); whence the Brahman (in taking the pra- jitra) says, ' Indra is Brahman.' Weber, Ind. Stud. II, p. 307. * The consistent use of derivations from one and the same root (pra-su) in this and similar passages is, of course, quite as artificial in Sanskrit as must be any imitation of it in English. * He thereby averts the evil effects of the act which is connected with Rudra, 'the terrible god;' see p. 2, note 2. Besides, the Ida. with which he now proceeds representing the cattle, he thereby guards the cattle from the rudriya, cf. above I, 7, 3, 21. * See I, 8, I, 12, 13. P 2 212 SATAPATHA-BRAHMAiVA. 10. Let him cut off (for the fore-portion) ever so small a piece ^ : thus the dart comes out ; let him therefore cut off ever so small a piece. He should (according to some) put clarified butter on one side only, either below or above : thus that which is hard becomes soft and flows forth ; and for this reason he should put butter on one side only, either below or above. 11. Having (nevertheless^) made an underlayer of butter 3 and a double cutting from the oblation (ha vis), he pours butter on the upper side of it ; for it is only in this way that this becomes part of the sacrifice. 12. Let him not carry it (to the Brahman) along the front (east) side (of the Ahavaniya fire) ; (though) some, it is true, do carry it along the front side.
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.
1gods 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. Accordingly it has been said by the i?/shi ^ with reference to that (incident), ' When the father embraced his daughter, uniting with her, he dropped his seed on the earth.' This (became) the chant (uktha) called agnimiruta^; in (connection with) ^ For other versions of this legend about Pra^apati (Brahman)'s illicit passion for his daughter, which, as Dr. Muir suggests, pro- bably refers to some atmospheric phenomenon, see Ait. Br. Ill, 33, and Ta«^ya Br. VIII, 2, 10 ; of. Muir, Original Sanskrit Texts, IV, p. 45 ; I, p. 107. See also -S'at. Br. II, i, 2, 9, with note. ^ The construction here is irregular. Perhaps this is part of the speech of the gods, being a kind of indirect address to Rudra in order to avoid naming the terrible god. Dr. Muir translates : ' The gods said, " This god, who rules over the beasts, commits a trans- gression in that he acts thus to his own daughter, our sister : pierce him through." ' In the Kawva IMS. some words seem to have been omitted at this particular place. According to the Ait. Br., the gods created a god Bh At a vat, composed of the most fearful forms of theirs. After piercing the incarnation of Pra^apati's sin, he asked, and obtained, the boon that he should henceforth be the ruler of cattle. ^ Viz., Rig-veda X, 61, 7, where verses 5-7 contain the first allusion to this legend. * The agnimaruta is one of the jastras recited at the evening libation of the Soma-sacrifice ; and made up chiefly of a hymn addressed to Agni Vai.yvanara and one to the Maruts; and [following the stotriya and anurfipa pragatha] a hymn to Gatavedas; [and one to the A pas, followed by various detailed [12] P - 2IO 5ATAPATHA-BRAHMAiVA. this it is set forth how the gods caused that seed to spring \ When the anger of the gods subsided, they cured Pra^apati and cut out that dart of this (Rudra); for Pra^apati, doubtless, is this sacrifice. 5. They said (to one another), * Think of some means by which that (part of the sacrifice torn out with the dart) may not be lost, and how it may be but a small portion of the offering itself!' 6. They said, ' Take it round to Bhaga (Savitr/, the Patron), who sits on the south side (of the sacri- ficial ground) : Bhaga will eat it by way of fore- portion 2, so that it may be as though it were offered.
2but a small portion of the offering itself!' 6. They said, ' Take it round to Bhaga (Savitr/, the Patron), who sits on the south side (of the sacri- ficial ground) : Bhaga will eat it by way of fore- portion 2, so that it may be as though it were offered. They accordingly took it round to Bhaga, who sat on the south side. Bhaga (Savitr^) looked at it : it burnt out his eyes ^ And thus it came to pass. Hence they say, 'Bhaga is blind.' 7. They said, Tt has not yet become appeased here : take it round to Pushan !' They accordingly verses or couplets]; viz., Rig-veda III, 3, 'vaijvanaraya pr/thupa- ^ase,' &c., and I, 87, 'pratvakshasa^ pratavaso,' &c.; [Rig-veda I, 168, 1-2, stotriya; VII, 16, 11-12, anurupa]; and Rig-veda 1, 143, ' pratavyasim navyasim,' &c. (and X, 9, ' apo hi sh///a mayobhuvas,' &c.) respectively, at the Agnish/oma (and first day of the dvada^aha). See Asv. St. V, 20, 5 ; Ait. Br. Ill, 35 ; IV, 30. ^ According to Ait. Br. Ill, 35, where this legend is also given in connection with the agniniaruta ,rastra, Agni Vaijvanara, aided by the Maruts, stirred (and heated) the seed ; and out of it sprang successively Aditya (the sun), Bhr/gu, and the Adityas ; whilst the coals (ahgara) remaining behind became the Aagiras, and Bn'has- pati, and the coal dust, the burnt earth and ashes were changed into various kinds of animals. According to Harisvamin it would seem that our passage has to be understood to the effect that the compo- sition of the agnimaruta j-astra shows the order of beings which the gods caused to spring forth from the seed. See also IV, 5, i, 8. 2 See note on I, 7, 4, 18. ' ' Nirdadaha.' The Kaushit. Br. VI, 10 (Ind. Stud. II, 306) and Yiska Nir. 12, 14 have nir_^aghana, ' it knocked out his eyes.' The KausWt. Br. also makes them first take thepra^itra to Savitr/, and when it cut his hands, they gave him two golden ones. I KANDA, 7 ADHYAYA, 4 BRAHMAiVA, 9. 2 11 took it round to Pljshan. Pushan tasted it : it knocked out his teeth. And thus it came to pass. Hence they say, ' Pushan is toothless ; ' and there- fore, when they prepare a mess of boiled rice (/C'aru)^ for Pushan, they prepare it from ground rice, as is done for one toothless. 8. They said, ' It has not yet become appeased here: take it round to Brehaspati^!' They accord- ingly took it round to Br/haspati. Br/haspati hasted to Savitrz for his impulsion (influence, prasava^), for assuredly Savltrz is the impeller (prasavitrz) of the gods. ' Impel (influence) this for me ! ' he said.
3here: take it round to Brehaspati^!' They accord- ingly took it round to Br/haspati. Br/haspati hasted to Savitrz for his impulsion (influence, prasava^), for assuredly Savltrz is the impeller (prasavitrz) of the gods. ' Impel (influence) this for me ! ' he said. Savitr/, as the impeller, accordingly impelled it for him, and being thus impelled by Savit?^z', it did not injure him : and thus it \vas henceforth appeased. This, then, is essentially the same as the fore-portion. 9. Now when he cuts off the fore-portion, he cuts out what is injured in the sacrifice, — what belongs to Rudra. Thereupon he touches water : water is (a means) of lustration, hence he lustrates by means of water *. He now cuts off piece by piece the i^a ^, (which represents) cattle, ^ ^aru, in the ordinary sense of the word, is a potful of rice (bar- ley, &c.) grains boiled, or rather steamed (antariashmapakva), so as to remain whole, as in Indian curry. Cf. Weber, Ind. Stud. IX, p. 216. ^ According to Kaushit. Br. VI, 10, they took it from Pushan to Indra, as the mightiest and strongest of the gods; and he appeased it with prayer (brahman); whence the Brahman (in taking the pra- jitra) says, ' Indra is Brahman.' Weber, Ind. Stud. II, p. 307. * The consistent use of derivations from one and the same root (pra-su) in this and similar passages is, of course, quite as artificial in Sanskrit as must be any imitation of it in English. * He thereby averts the evil effects of the act which is connected with Rudra, 'the terrible god;' see p. 2, note 2. Besides, the Ida. with which he now proceeds representing the cattle, he thereby guards the cattle from the rudriya, cf. above I, 7, 3, 21. * See I, 8, I, 12, 13. P 2 212 SATAPATHA-BRAHMAiVA. 10. Let him cut off (for the fore-portion) ever so small a piece ^ : thus the dart comes out ; let him therefore cut off ever so small a piece. He should (according to some) put clarified butter on one side only, either below or above : thus that which is hard becomes soft and flows forth ; and for this reason he should put butter on one side only, either below or above. 11. Having (nevertheless^) made an underlayer of butter 3 and a double cutting from the oblation (ha vis), he pours butter on the upper side of it ; for it is only in this way that this becomes part of the sacrifice. 12. Let him not carry it (to the Brahman) along the front (east) side (of the Ahavaniya fire) ; (though) some, it is true, do carry it along the front side.
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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