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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The sour curds from last night’s milking they use for coagulating the sacrificial food!; they let the calves join (their mothers), and drive them away again’. 2. In the afternoon he drives them away with the parma-branch ; and as there that approved oblation of the New-moon offering (is prepared) so here. But if he should not care to undergo (again) the fastingobservance, or if (the moon) were to rise over (the material for) the oblation already taken out, then let him do otherwise : having properly cleansed the ricegrains of the husks, he cooks the smaller ones as a cake on eight potsherds for Agni D4trz (the Giver). 3. And the sour curds (from the milk) milked on the day before (he prepares) for Indra Pradatrz the fast at the very time of full moon (I, 6, 3, 34), 80, for the New-moon offering, he should do so at the time when the last sign of the moon has disappeared, cf. I, 6, 4, 14. 1 Literally, they make it the means of coagulating the havis; that is to say, they put the sour-milk (of last night’s milking) into the milk obtained from the milking of this, the second, day so as to produce the sour curds required on the next, or offering-day. See I, 6, 4, 6 seq.;—pfirvedyuA sfyamdugdham payo yad dadhy atmana vidyate parasmin divase puna’ karaiyasya s&yamdohartpasya havisha 4ta#kanfrtham kuryuf, Say. 3 See I, 7,1, 1 seq. The milk of the evening milking will be required for the sour curds and whey to be mixed with the sweet (boiled) milk of the following morning in the preparation of the Sannayya. ; XI KANDA, I ADHYAYA, 5 BRAHMANA, I. 9 (the Bestower); and those (larger) rice-grains' he cooks in boiled fresh milk as a pap for Vishzu Sipivish¢a (the Bald); for a pap it is whenever ricegrains are thrown (into milk or sour curds). 4. And as to this being so, it is because that moon is no other than King Soma, the food of the gods ;—he (the Sacrificer) at that time sought to secure him?,and missed him: Agni, the Giver, gives that (moon) to him, and Indra, the Bestower, bestows that one upon him; Indra and Agni give that (moon, Soma) as a sacrifice to him, and that sacrifice given by Indra and Agni he offers. And as to why (he offers) to Vishau, the Bald, it is because Vishzu is the sacrifice ; and as to why to the Bald? (sipivishéa), —it is that his missing him whom he sought to secure is the bald part (? sipita) of the sacrifice, hence to the Bald one. And on this occasion he should give (to the priests) as much as he is able to give, for no oblation, they say, should be without a dakshiva. And let him observe the fast just (on the day) when he (the moon) does not rise. FirtH BrAHMANA. 1. He observes the fast thinking, ‘To-day is the day of new moon ‘;’ and then that (moon) is seen in | 1 According to Katy. Srautas. XXV, 4, 40, the rice-grains are sorted in three different sizes; those of medium size being used for Agni Datrz, the largest for Indra Pradatr7, and the smallest for Vishzu Sipivishéa.
2Srautas. XXV, 4, 40, the rice-grains are sorted in three different sizes; those of medium size being used for Agni Datrz, the largest for Indra Pradatr7, and the smallest for Vishzu Sipivishéa. * That is, at the time of new moon when Soma is supposed to stay on earth. 3 The native dictionaries also assign the meaning ‘affected by a skin-disease’ to ‘ sipivishéa.’ * Amavasyé4, lit. the night of their (the sun and moon's) staying together. 10 SATAPATHA-BRAHMANA. the west. But, indeed, he (the moon) is that heavenly dog : he watches the Sacrificer’s cattle (to seize them), and that would not be good for cattle if amends were not made to them!; and through fear of that ‘downcoming moon?,’ as they think him to be,— 2. They steal away into the shade. And therefore, indeed, people call that burning pain ‘svalusita’ (dog’s clutch);—and therefore they also call that one— 3. ‘The hare in the moon*.” Soma, the food of the gods, indeed, is the moon: at full moon they press him; and in the subsequent half of the month he enters the waters and plants; and, the cattle feeding on the water and the plants, he then during that night (of new moon) collects him from the cattle. 4. He keeps the fast thinking, ‘To-day is the day of new moon;’ and then that (moon) is seen in the west, and the Sacrificer departs from the path of sacrifice. As to this they say, ‘What should one do when he has departed from the path of the sacrifice? Should he sacrifice, or should he not sacrifice ?? He should certainly sacrifice, for there is no other way out of it: day after day that (moon) rises larger. - Having performed offering after the manner of the New-moon sacrifice, he takes out material for an additional offering either on the same, or on the following day. 5. There are three chief oblations for this (offering),—(he prepares) a cake on eight potsherds for 1 Aprayassittikrite (or -kritah),—? in the case of (the owner) who did not make amends to, and quiet, them. ® Avakrish/o nikrish/as Aandram4 avakandramasad, Say. ® Sdyana takes this to mean that for this reason the moon is called ‘ sasinka,’ ‘he who is marked with a hare.’ XI KANDA, I ADH¥AYA, 5 BRAHMANA, II. II Agni Pathikrzt (the path-maker), one on eleven. potsherds for Indra Vyrztrahan (the slayer of Vritra), and a cake on twelve potsherds for Agni Vaisvanara. 6. Now as to why he prepares (an oblation) for Agni Pathikyzt,—it is that Agni, being the maker of the path, leads the Sacrificer (back) to the path of sacrifice, from which he now departs. 7. And as to why to Indra Vrttrahan,—V/rtra is sin: with the help of Indra, the slayer of Vvztra, he thus slays sin, Vvztra, which ever keeps him from well-being, from virtue, and from the good work ; this is why he (offers) to Indra Vvztrahan.
37. And as to why to Indra Vrttrahan,—V/rtra is sin: with the help of Indra, the slayer of Vvztra, he thus slays sin, Vvztra, which ever keeps him from well-being, from virtue, and from the good work ; this is why he (offers) to Indra Vvztrahan. 8. And as to why he prepares a cake on twelve potsherds for Agni Vaisvanara——when Indra had slain Vrztra, he burnt him completely by means of Agni Vaisvanara, and thereby burnt all his (V7ztra’s) sin; and in like manner does that (Sacrificer) now, after slaying sin, Vvztra, with the help of Indra Vrztrahan, burn him, and all that sin of his, by means of Agni Vaisvanara; and, verily, not the slightest sin remains in him who, knowing this, performs this offering. 9. For this (offering) there are seventeen kindlingverses. He offers to the deities in a low voice, and makes any (verses) he pleases his invitatory and offering-formulas, In like manner (those of) the two butter-portions and the two formulas of the Svishéakrit. 10. A bow with three arrows he gives as dakshiva ; for with the bow a dog is driven away: he thus drives away that (dog, the moon) when he gives a bow with three arrows as dakshin. 11. A staff he gives as dakshiz4; for with a staff 12 SATAPATHA-BRAHMANA. a dog is driven away: he thus drives away that ~ (dog) when he gives a staff as dakshiz4. This, indeed, is the prescribed dakshiz4 ; but he may give anything else besides, of such other (objects meet for) dakshiz4s as may be at his disposal. This, doubtless, is an offering relating to cattle: he may perform it even though (the moon) was not seen (at his New-moon sacrifice). Sixt BRAHMANA. 1. Verily, in the beginning this (universe) was water, nothing but a sea of water. The waters desired, ‘How can we be reproduced?’ They toiled and performed fervid devotions!, when they were becoming heated, a golden egg was produced. The year, indeed, was not then in existence: this golden egg floated about for as long as the space of a year. 2. In a year’s time a man, this Pragdpati, was produced therefrom ; and hence a woman, a cow, or a mare brings forth within the space of a year; for Pragapati was born in a year. He broke open this golden egg. There was then, indeed, no restingplace: only this golden egg, bearing him, floated about for as long as the space of a year. 3. At the end of a year he tried to speak. He said ‘bh0%’: this (word) became this earth ;— ‘bhuvak’: this became this air;—‘svak’: this became yonder sky. Therefore a child tries to * Or, they toiled and became heated (with fervid devotion). For this cosmological legend, see J. Muir, Original Sanskrit Texts, iv, p- 24. x1 KANDA, I ADHYAYA, 6 BRAHMANA, 9. 13 speak at the end of a year, for at the end of a year Prag&pati tried to speak. : 4. When he was first speaking Pragdpati spoke (words) of one syllable and of two syllables; whence a child, when first speaking, speaks (words) of one syllable and of two syllables.
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.
1The sour curds from last night’s milking they use for coagulating the sacrificial food!; they let the calves join (their mothers), and drive them away again’. 2. In the afternoon he drives them away with the parma-branch ; and as there that approved oblation of the New-moon offering (is prepared) so here. But if he should not care to undergo (again) the fastingobservance, or if (the moon) were to rise over (the material for) the oblation already taken out, then let him do otherwise : having properly cleansed the ricegrains of the husks, he cooks the smaller ones as a cake on eight potsherds for Agni D4trz (the Giver). 3. And the sour curds (from the milk) milked on the day before (he prepares) for Indra Pradatrz the fast at the very time of full moon (I, 6, 3, 34), 80, for the New-moon offering, he should do so at the time when the last sign of the moon has disappeared, cf. I, 6, 4, 14. 1 Literally, they make it the means of coagulating the havis; that is to say, they put the sour-milk (of last night’s milking) into the milk obtained from the milking of this, the second, day so as to produce the sour curds required on the next, or offering-day. See I, 6, 4, 6 seq.;—pfirvedyuA sfyamdugdham payo yad dadhy atmana vidyate parasmin divase puna’ karaiyasya s&yamdohartpasya havisha 4ta#kanfrtham kuryuf, Say. 3 See I, 7,1, 1 seq. The milk of the evening milking will be required for the sour curds and whey to be mixed with the sweet (boiled) milk of the following morning in the preparation of the Sannayya. ; XI KANDA, I ADHYAYA, 5 BRAHMANA, I. 9 (the Bestower); and those (larger) rice-grains' he cooks in boiled fresh milk as a pap for Vishzu Sipivish¢a (the Bald); for a pap it is whenever ricegrains are thrown (into milk or sour curds). 4. And as to this being so, it is because that moon is no other than King Soma, the food of the gods ;—he (the Sacrificer) at that time sought to secure him?,and missed him: Agni, the Giver, gives that (moon) to him, and Indra, the Bestower, bestows that one upon him; Indra and Agni give that (moon, Soma) as a sacrifice to him, and that sacrifice given by Indra and Agni he offers. And as to why (he offers) to Vishau, the Bald, it is because Vishzu is the sacrifice ; and as to why to the Bald? (sipivishéa), —it is that his missing him whom he sought to secure is the bald part (? sipita) of the sacrifice, hence to the Bald one. And on this occasion he should give (to the priests) as much as he is able to give, for no oblation, they say, should be without a dakshiva. And let him observe the fast just (on the day) when he (the moon) does not rise. FirtH BrAHMANA. 1. He observes the fast thinking, ‘To-day is the day of new moon ‘;’ and then that (moon) is seen in | 1 According to Katy. Srautas. XXV, 4, 40, the rice-grains are sorted in three different sizes; those of medium size being used for Agni Datrz, the largest for Indra Pradatr7, and the smallest for Vishzu Sipivishéa.
2Srautas. XXV, 4, 40, the rice-grains are sorted in three different sizes; those of medium size being used for Agni Datrz, the largest for Indra Pradatr7, and the smallest for Vishzu Sipivishéa. * That is, at the time of new moon when Soma is supposed to stay on earth. 3 The native dictionaries also assign the meaning ‘affected by a skin-disease’ to ‘ sipivishéa.’ * Amavasyé4, lit. the night of their (the sun and moon's) staying together. 10 SATAPATHA-BRAHMANA. the west. But, indeed, he (the moon) is that heavenly dog : he watches the Sacrificer’s cattle (to seize them), and that would not be good for cattle if amends were not made to them!; and through fear of that ‘downcoming moon?,’ as they think him to be,— 2. They steal away into the shade. And therefore, indeed, people call that burning pain ‘svalusita’ (dog’s clutch);—and therefore they also call that one— 3. ‘The hare in the moon*.” Soma, the food of the gods, indeed, is the moon: at full moon they press him; and in the subsequent half of the month he enters the waters and plants; and, the cattle feeding on the water and the plants, he then during that night (of new moon) collects him from the cattle. 4. He keeps the fast thinking, ‘To-day is the day of new moon;’ and then that (moon) is seen in the west, and the Sacrificer departs from the path of sacrifice. As to this they say, ‘What should one do when he has departed from the path of the sacrifice? Should he sacrifice, or should he not sacrifice ?? He should certainly sacrifice, for there is no other way out of it: day after day that (moon) rises larger. - Having performed offering after the manner of the New-moon sacrifice, he takes out material for an additional offering either on the same, or on the following day. 5. There are three chief oblations for this (offering),—(he prepares) a cake on eight potsherds for 1 Aprayassittikrite (or -kritah),—? in the case of (the owner) who did not make amends to, and quiet, them. ® Avakrish/o nikrish/as Aandram4 avakandramasad, Say. ® Sdyana takes this to mean that for this reason the moon is called ‘ sasinka,’ ‘he who is marked with a hare.’ XI KANDA, I ADH¥AYA, 5 BRAHMANA, II. II Agni Pathikrzt (the path-maker), one on eleven. potsherds for Indra Vyrztrahan (the slayer of Vritra), and a cake on twelve potsherds for Agni Vaisvanara. 6. Now as to why he prepares (an oblation) for Agni Pathikyzt,—it is that Agni, being the maker of the path, leads the Sacrificer (back) to the path of sacrifice, from which he now departs. 7. And as to why to Indra Vrttrahan,—V/rtra is sin: with the help of Indra, the slayer of Vvztra, he thus slays sin, Vvztra, which ever keeps him from well-being, from virtue, and from the good work ; this is why he (offers) to Indra Vvztrahan.
37. And as to why to Indra Vrttrahan,—V/rtra is sin: with the help of Indra, the slayer of Vvztra, he thus slays sin, Vvztra, which ever keeps him from well-being, from virtue, and from the good work ; this is why he (offers) to Indra Vvztrahan. 8. And as to why he prepares a cake on twelve potsherds for Agni Vaisvanara——when Indra had slain Vrztra, he burnt him completely by means of Agni Vaisvanara, and thereby burnt all his (V7ztra’s) sin; and in like manner does that (Sacrificer) now, after slaying sin, Vvztra, with the help of Indra Vrztrahan, burn him, and all that sin of his, by means of Agni Vaisvanara; and, verily, not the slightest sin remains in him who, knowing this, performs this offering. 9. For this (offering) there are seventeen kindlingverses. He offers to the deities in a low voice, and makes any (verses) he pleases his invitatory and offering-formulas, In like manner (those of) the two butter-portions and the two formulas of the Svishéakrit. 10. A bow with three arrows he gives as dakshiva ; for with the bow a dog is driven away: he thus drives away that (dog, the moon) when he gives a bow with three arrows as dakshin. 11. A staff he gives as dakshiz4; for with a staff 12 SATAPATHA-BRAHMANA. a dog is driven away: he thus drives away that ~ (dog) when he gives a staff as dakshiz4. This, indeed, is the prescribed dakshiz4 ; but he may give anything else besides, of such other (objects meet for) dakshiz4s as may be at his disposal. This, doubtless, is an offering relating to cattle: he may perform it even though (the moon) was not seen (at his New-moon sacrifice). Sixt BRAHMANA. 1. Verily, in the beginning this (universe) was water, nothing but a sea of water. The waters desired, ‘How can we be reproduced?’ They toiled and performed fervid devotions!, when they were becoming heated, a golden egg was produced. The year, indeed, was not then in existence: this golden egg floated about for as long as the space of a year. 2. In a year’s time a man, this Pragdpati, was produced therefrom ; and hence a woman, a cow, or a mare brings forth within the space of a year; for Pragapati was born in a year. He broke open this golden egg. There was then, indeed, no restingplace: only this golden egg, bearing him, floated about for as long as the space of a year. 3. At the end of a year he tried to speak. He said ‘bh0%’: this (word) became this earth ;— ‘bhuvak’: this became this air;—‘svak’: this became yonder sky. Therefore a child tries to * Or, they toiled and became heated (with fervid devotion). For this cosmological legend, see J. Muir, Original Sanskrit Texts, iv, p- 24. x1 KANDA, I ADHYAYA, 6 BRAHMANA, 9. 13 speak at the end of a year, for at the end of a year Prag&pati tried to speak. : 4. When he was first speaking Pragdpati spoke (words) of one syllable and of two syllables; whence a child, when first speaking, speaks (words) of one syllable and of two syllables.
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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