The barhis, or grass covering of the altar, was, as we saw (I, 3, 3, 7), identified with the beard and other hair of the body.
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(represents) the kshatra (or military class); and the other barhis the vis (or, the common Aryan people) ;—(and the two stalks he puts down between them) for the sake of separating (vidhvzti) the kshatra and the vis: for this reason he lays them down crosswise; and for this reason these two (stalks) are called vidhrcti.
11. On them he spreads the prastara, with the formula (Vag. S. II, 5), ‘I spread thee, soft as wool, pleasant to sit upon for the gods!’ When he says ‘thee, soft as wool, he means to say ‘agreeable to the gods ;’ and by ‘pleasant to sit upon for the gods’ he means to say ‘forming a good seat for the gods.’
12, He presses it down (with his left hand), with the text (ib.), ‘May the Vasus, the Rudras, the Adityas sit on thee!’ These three, that is, the Vasus, the Rudras, and the Adityas, namely, are (classes of) gods; and these, he means to say, are to sit down on it. While it is still being held down with his left hand, —
13. He seizes the guhf with his right, fearing ‘lest the evil spirits, the Rakshas, should enter there in the meantime;’ for the officiating priest (brahmaza) is the repeller of the Rakshas: therefore, while it (the prastara) is still being held down with his left hand,—
14. He seizes the guhd, with the text (Vag. S. II, 6), ‘ Fond of butter art thou, Guhf by name!’ for fond of butter indeed it is, and Guha by name ;—‘ Sit down here with the favourite resort’ (or dainty) on the favourite seat!’ The upabhv7zt (he takes), with the formula (ib.), ‘Fond of butter art thou, Upabhvzt
1 Viz. the butter, which is the dear resort, or home, of the gods; see I, 3, 2,17. Possibly, however, dh&man may here mean ‘dainty.’
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by name!’ for fond of butter indeed it is, and Upabhvzt by name ;—‘ Sit down here with the favourite resort on the favourite seat!’ The dhruva (he takes) with ‘Fond of butter art thou, Dhruvé by name!’ for fond of butter indeed it is, and Dhruva by ‘name ;—‘ Sit down here with the favourite resort on the favourite seat!’ What other sacrificial food there is, (he puts down on the prastara), with the formula, ‘With the favourite resort sit down on the favourite seat!’
15. He lays the guhf down on (the prastara), and the other spoons down below, (viz. on the barhis, north of the guhf, and so as not to touch it or one another); for the guhd assuredly is the kshatra, and the other spoons (srué&) are the vis: he thereby makes the kshatra superior to the vis. Hence the people here serve, from a lower position, the Kshatriya seated above them: for this reason he places the guhd upon (the prastara) and the other spoons down below it.
Hence the people here serve, from a lower position, the Kshatriya seated above them: for this reason he places the guhd upon (the prastara) and the other spoons down below it.
16. He touches the offerings, with the text (Vag. S. II, 6), ‘Safely they have sat down,’ for safely indeed they sat down;—‘in the lap (yoni) of divine truth!’ for the sacrifice is indeed the lap of divine truth, and in the sacrifice they sat down ;—‘ Protect these, O Vishzu! protect the sacrifice! protect the lord of sacrifice!’ thereby he refers to the sacrificer ; —‘ Protect me, the leader of the sacrifice!’ thereby he does not exclude himself either from the sacrifice. Vishzu, assuredly, is the sacrifice: hence it is to the sacrifice that he makes all that over for protection.
This is the reason why he says, ‘ Protect these, O Vishzu!’
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Firty BrAuMAwWa,
Tue Kinpiinc oF THE Fire, THE PRAVARA, AND THE Two Lipations (AcHARA) oF Burrer.
1, With the fire-wood (idhma, lighting material) the Adhvaryu lights (indh) the fire: hence it is called fire-wood. And with the kindling verses (samidhent) the Hotvz kindles (sam-indh, to make blaze): hence they are called kindling verses.
2. He (the Adhvaryu’) says (to the Hotr7): ‘ Recite to the fire as it is being kindled!’ for it is to the fire, when it is being kindled, that he recites.
3. Here now some people say, ‘O Hotar, recite to the fire as it is being kindled!’ But let him not say so; for that (priest) is not a Hotvz as yet; only when he (the sacrificer) elects him *, does he
1 The Adhvaryu, in the first place, prepares a seat for the Hotr#, either west of the altar or north of its left hip; and covers it with dry Kusa grass. [He then calls,‘O Hotrs, come!’] The Hotry, having rinsed his mouth north-east of the Ahavantya, with his face to the east, turns round from left to right and betakes himself to the sacrificial ground, always keeping his right foot before the left. He finally takes up his position so as to have the heel of the right foot in a line with the north hip of the altar, and the toes on the barhis; whilst he keeps the hands on a level with the heart, spread open and joined together, and looks towards the junction of the earth and sky. The Adhvaryu then takes a samidh (kindling-stick) and calls on him as above. The Hotr? now mutters the formulas ‘Adoration to the teacher! Adoration to the observer! Adoration to the promulgator!’ &c. (Asv. Srautas I, 2,1). The sacrificer then takes the wooden sword and says, ‘Recite for me, as it were, stretching along (i. e. continuously)!’ whereupon the Hotr:, having asked and received the permission of the Brahman, proceeds to recite the kindling verses. Katy. III, 1, 1 seq. ; Asv. I, 1, 4 seq.
* This does not take place until the pravara or invitation addressed to Agni, the Hotr? of the gods, to assist in calling thep. 96 become a Hotvz. Let him therefore say, ‘ Recite to the fire as it is being kindled!’
Katy. III, 1, 1 seq. ; Asv. I, 1, 4 seq.
* This does not take place until the pravara or invitation addressed to Agni, the Hotr? of the gods, to assist in calling thep. 96 become a Hotvz. Let him therefore say, ‘ Recite to the fire as it is being kindled!’
4. He recites (verses) addressed to Agni: he accordingly kindles it (the fire) with the aid of its own deity. In the gd4yatri metre (are the verses which) he recites; for the gayatri is Agni’s metre: by means of its own metre he thereby kindles it. The gayatr! is vigour, the gayatrt is the brahman! (the priestly order): with vigour he thereby kindles it.
5. Eleven (verses) he recites; for of eleven syllables consists the trish¢ubh metre. The g4ayatrt is the brahman and the trish¢ubh is the kshatra (or military order)". With the aid 0’ these two energies he thus kindles it: for this reason he recites eleven (verses).
6. Thrice he recites the first verse, and thrice the last one; for of threefold beginning are sacrifices, and of threefold termination: therefore he recites thrice the first and the last (verses).
7. Fifteen simidhent verses result (from this repetition of the first and last of the eleven verses). The fifteen-versed chant’, doubtless, is the thunderbolt, gods to the sacrifice, cf. Sdyaza and Sat. Br. I, 5,1, 1 seq. According to some authorities, however, the choosing of the Hotrz seems to take place at this particular time, or even before, at the time of the agnyanvadhana,; cf. Hillebrandt, p. 73.
1 The géyatrf (though it is not the most frequent metre) is considered as the first, as it is the shortest, of Vedic metres. The hymns addressed to Agni are mostly in the g4yatri metre.
2 The hymns celebrating the heroic deeds of Indra and his associates, the wind-gods, are almost entirely composed in the trishfubh, the most frequent of Vedic metres,
® The pafikadasa-stoma, or form of recitation in fifteen verses at the Soma-sacrifice, is sacred to Indra (Nirukta 7, ro), the wielder of the thunderbolt,p. 97 and the thunderbolt means strength; so that he thereby converts the sdmidhents into strength: hence, if he should hate any one, he may crush him with his great toes! at the time when those (verses) are recited. By saying, ‘I here crush so and so!’ he crushes him with that thunderbolt.
8. Fifteen nights indeed there are in a halfmoon; and growing by half-moons the year passes: hence he thereby obtains the nights.
9. Now in the fifteen gdyatri verses there are indeed three hundred and sixty syllables?; and three hundred and sixty days there are in a year: hence he thereby obtains the days, he thereby obtains the year.
10. For an ish¢i (which is performed in order to obtain the fulfilment of a special wish)* let him recite seventeen sAmidhent verses; for in a low voice he sacrifices to the deity to which he offers an ish#i.
10. For an ish¢i (which is performed in order to obtain the fulfilment of a special wish)* let him recite seventeen sAmidhent verses; for in a low voice he sacrifices to the deity to which he offers an ish#i.
1 Or, with his thumbs (angush/A4bhy4m). The K4mva text has ‘padyabhyam angush/Aadbhyam;’ but Katy. III, 1, 7 has ‘angush/habhyam padyabhy4m va,’ which would seem to leave a choice between the thumbs and the great toes; the commentator, however, takes v4 in a restrictive sense. The sacrificer is to press down the earth with his great toes (or thumbs) each time when a kindling verse is recited.
2 The g4yatri verse consists of three times eight syllables, and 24 x 15=360. In the place of the last samidhentf (called paridhaniy4), however, the Vasish/has have a trish/ubh stanza (4X11 syllables), so that the above computation of syllables does not hold good in their case. One might be inclined to infer from this that the trish¢ubh was the more original, a gayatrf being substituted later to yield the above symbolical number of syllables. Cf. Taitt. S. II, 5, 7 seq.; Taitt. Br. IIT, 5, 3.
* The kAamyesh/is, and ish/is generally, are performed with certain modifications, on the model of the new and full-moon sacrifice, of which they are therefore said to be vikrztis or modifications,
[12] H
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Twelve months, namely, there are in a year, and five seasons!: this (makes) the seventeenfold Pragapati. For verily Pragdpati is all: hence for what wish he performs the ish¢i, that wish he thus accomplishes by means of the All. In a low voice he sacrifices to the deity; for what is spoken in a low voice is undefined (indistinct), and undefined is the ‘All:’ hence for whatever wish he performs the ish¢i, that wish he thus accomplishes by means of the All. This is the practice in regard to an ishdéi.
11. Some people say: ‘ Let him recite twenty-one sAmidhent verses also at the full and new-moon sacrifice. Twelve, doubtless, are the months of the year, five the seasons, and three these worlds: this (makes) twenty; and the twenty-first is this very (sun) that here shines: he is the resort, he the stay; thereby he (the sacrificer) obtains this resort, this stay. He may therefore recite twenty-one.
12. Let him recite them only for one of established prosperity (gatasrt), who would not wish to become either better or worse. For, what he for whom they recite is like, like that he will either be or worse *, for whom, that knows this, they recite
1 In other passages, and in later times generally, six seasons, comprising two months each, are counted, but the transitional season between winter and spring, sisira, is not unfrequently, as in our passage, combined with the winter season (hemanta), or partially with that and the spring (vasanta). On the identification of PragApati with the year, cf. note on I, 2, 5, 12.
On the identification of PragApati with the year, cf. note on I, 2, 5, 12.
* The condition of one who is gatasrt cannot be improved, but only impaired. The construction of this paragraph is somewhat doubtful to me. It runs thus: T4 haité gatasrer evanubry4d ya ikkhen na sreyant sym na p4piy4n iti yAdrisfya haiva sate *nvahus t&drii va haiva bhavati papty4n v4 yasyaivam vidusha et
I KANDA, 3 ADHYAYA, 5 BRAHMANA, I4. 99°
those (twenty-one verses). This, however, is mere speculation, for those (twenty-one verses) are not recited},
13. Thrice he should recite the first and thrice the last (verse), without drawing breath; for three are these worlds, so that he thereby spreads (santan) these worlds, gains these worlds. Also three breaths there are in man: this recitation thereby causes him (the sacrificer) to be extended (santata), not cut short (by death).
14. He (the Hotvz) should endeavour to recite ' thus (uninterruptedly) as long as his strength lasts. If, on the other hand, he were to take breath in the middle (of the verse), it would be a slight on this very (sacrifice)*: by reciting this (holy) comanvahu& so esha mimamsaiva na tv evaité anfifyante. SAyana seems to take it thus:—‘ He should recite them only fora gatasrf. A householder who desires neither an improvement nor a lowering of his position, is just such a one or whom the Hotris recite the sAmidhenis in the appointed (niyatena) way. Further, for whomsoever, that thus knows the irregular ? aniyata, not regulated) way of recitation, they recite those twenty-one sAmidhents, he becomes either worse or better. What is set forth in the words from “A householder who desires neither an improvement” &c. is mere speculation; the recitation is not to be performed in this way.’ The corresponding paragraph of the Kamva recension is much briefer and clearer:—Tad etad gatasrir eva kurvita na ha sreyan na paptyan bhavati yasyaivam anvahu/ saisha mim4msaiva na tv anffyante, ‘only a gatasri, however, should do this; for neither better nor worse becomes he for whom they recite thus. This is indeed speculation, but they (the twenty-one samidhents) are not recited.’
1 In the Taitt. S. II, 5, 10, the number of verses (effected by the repetition) is given as varying, according to the special object in view, between fifteen and forty-eight.
2 ? Or, it would be an act of neglect on his, the sacrificer’s, part : by (the Hotrz) reciting without fetching breath, that act, that neglect would be avoided.
H 2
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position without taking breath, that slight will be avoided.
2 ? Or, it would be an act of neglect on his, the sacrificer’s, part : by (the Hotrz) reciting without fetching breath, that act, that neglect would be avoided.
H 2
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position without taking breath, that slight will be avoided.
15. If, however, he do not care to undertake this, he may also recite one (verse) at a time without drawing breath: he thereby spreads those worlds one by one, gains those worlds one by one. The reason why he takes breath, is that the g4yatrt is indeed breath ; and that by reciting a complete gayatrt verse, he accordingly bestows complete breathing (on the sacrificer): let him therefore recite one (verse) at a time without breathing.
16. He recites them ina continuous, uninterrupted way: thereby he makes the days and nights of the year continuous, and in a continuous, uninterrupted way revolve those days and nights of the year. And in this way he gives no access to the spiteful enemy; but access he.would indeed give, if he were to recite them discontinuously: he therefore recites in a continuous, uninterrupted way.
Fourtu ApuyAya. First BRAHMANA.
1. He recites after uttering (the syllable) ‘Hin!’ Sacrifice, they say, is not (performed) without the S4man; and neither is the SAman chanted without ‘Hin’ having been uttered. By his uttering ‘Hin!’ the peculiar nature (rdpam) of the word ‘Hin’ is produced (in the sacrifice); and by the sacred syllable (om) it assumes the nature of the Sdman. By uttering ‘Om! Om!!’ this his entire sacrifice becomes endowed with the SAman.
1 That is, by uttering ‘Om!’ after each verse. The recitation of the first verse is preceded by the mystic words ‘Hin bhfr bhuva’ svar om!’ Asv.S.I, 2,3. Both syllables ‘hia’ and ‘om’ are essential elements in the recitation of Saman hymns, See II, 2, 4, 11 seq.
I KANDA, 4 ADHYAYA, I BRAHMANA, 5. TO!
2. And (another reason) why he utters ‘ Hin!’ is this. The word ‘Hin’ means breath, for the word ‘Hin’ does indeed mean breath: he cannot therefore pronounce the word ‘Hin,’ when he closes his nostrils. The z& (verse) he recites with his voice. Now, voice and breath are a pair, so that a productive union of the sAmidhents is thereby effected at the outset: for this reason he recites, after uttering ‘ Hin!’
3. He utters the word ‘Hin’ in a low voice. Were he, on the contrary, to pronounce ‘Hin’ aloud, he would make ‘voice’ of both the one and the other : for this reason he utters the word ‘Hin’ in a low voice.
4. He recites with ‘4 (hither)!’ and ‘pra (forth or thither)'!’ He thereby joins a gdyatrt verse directed hitherward to one directed away from here: the one which tends from hence carries the sacrifice to the gods, and the one which tends hitherward pleases the men. For this reason he recites with ‘A’ and ‘pra.’
For this reason he recites with ‘A’ and ‘pra.’
5. And (another reason) why he recites with ‘4’ and ‘pra,’ is this. ‘Pra (forth)’ clearly means outbreathing, and ‘4 (hither)’ means in-breathing: hence he thereby obtains out-breathing and in-breathing (for the sacrificer). For this reason he recites with ‘4’ and ‘pra.’
1 The particles pra and 4 were apparently used in phrases wishing one a safe journey and return (cf. Ait. Br. 3, 26, with Haug’s note). The first simidhent begins, ‘ pr4 vo vag4 abhidyavahk’ (forth go your viands, heavenward) ; and the second, ‘4gna @ y&hi vit4ye’ (come hither, Agni, to the feast!). It is from these verses that the above symbolical explanation is derived. Cf. Taitt. S. Il, 5, 7, 3 [pra4inam reto dhiyate—pratisiA# pragd gayante].
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6. Yet (other reasons) why he recites with ‘ hither (4)’ and ‘thither (pra),’ are these. ‘Thither’ the seed is cast, and ‘hither’ birth takes place. ‘ Thither’ the cattle disperse (for grazing), ‘hither’ they return. Indeed, everything here (moves) ‘hither’ and ‘thither:’ for this reason he recites with ‘4’ and ‘pra.’
7. He recites?, ‘Forth go your viands, heaven-
1 The following is a connected translation (as literal as possible, if not elegant) of the eleven sAmidhents, or kindling verses, in the same octosyllabic metre as the original. The first and eleventh verses are recited three times; and when at the end of each verse the Hotr7 pronounces the syllable om, the Adhvaryu throws a stick (samidh) into the fire,—up to the eighth verse, at the end of which the tenth stick is thrown in. At the end of the ninth verse five of the remaining six sticks are thrown into the fire. The throwing of the first stick is accompanied by the sacrificer pronouncing the dedicatory formula (ty4ga), ‘For Agni this, not for me!’
1. Forth go your viands, heavenward, In havis rich; with buttered (spoon) He nears the gods, wishful of bliss.
2. Come hither, Agni, to the feast; Invokéd for the offering-gift,
As Hotr? on the barhis sit!
3. With samidhs thee, O Angiras, With butter we exhilarate:
Shine forth, O youngest, brilliantly !
4. Agni, do thou obtain for us That region wide and glorious, That great and mighty one, O God!
5. Praiseworthy he, adorable,
Visjble through the veil of gloom, Agni, the mighty one, is lit.
6. The mighty Agni is lit up,
Yea, as a horse that bears the gods: With offerings him they glorify.
y. O mighty one! we mighty men Do kindle thee, the mighty one,— O Agni, thee that brightly shines,
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ward !’—hereby, then, the ‘thither’ is (realised). And (in the second verse), ‘Come hither, Agni, to expand?!’—by this, on the other hand, the ‘hither’ is (realised).
we mighty men Do kindle thee, the mighty one,— O Agni, thee that brightly shines,
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ward !’—hereby, then, the ‘thither’ is (realised). And (in the second verse), ‘Come hither, Agni, to expand?!’—by this, on the other hand, the ‘hither’ is (realised).
8. Now, in reference to this point, some people say, ‘Both these (texts) surely result in a “thither *.”’ This, however, is beyond the ordinary understanding: the text, ‘forth go your viands, heavenward!’ is clearly (directed) away from (the sacrificer); and the text, ‘Come hither, Agni, to expand!’ is (directed) towards (him).
9. He recites (the first kindling verse), ‘Forth go your viands, heavenward!’ this, then, tends in a forward direction. ‘Viands’ (vaga)* he says, because viands mean food: hence food is obtained (for the sacrificer) by this recitation. ‘ Heavenward’ he says, because those that tend heavenward are the half-
8. Agni we choose as messenger,
As Hotr? the all-knowing,—him, Performing well this sacrifice.
9. He who is kindled at the cult, Agni, the bright, the laudable, The flaming-locked, him we adore.
to. O Agni, worshipped, thou art lit: Adore, good worshipper, the gods! Oblation-bearer, sure, art thou.
11. Make offerings! do reverence ! — Him, Agni, while the cult proceeds, For your oblation-bearer choose !
1 See further on, par. 22 seq.
* Inasmuch as Agni, whilst coming to the sacrifice, goes away from the gods. SAy.
* In the Taitt. S. II, 5, 7, 3-4 also vaga is in the first place rendered by ‘food,’ while afterwards it is identified with the months (i.e. the coursers? gamanastla, Say.); as abhidyavah (in the sense of ‘ shining in both directions,’ i. e. in the form of the waxing and waning moon, S4y.) is referred to the half-moons.
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moons: it is, therefore, the half-moons which he obtains by this recitation. ‘In havis rich’ he further says, because those that are rich in havis (milk, butter) are the cattle ; it is cattle, therefore, that he thereby obtains through the recitation.
10. ‘With buttered (spoon)—’ he adds. Now MAathava, the (king of) Videgha}, carried Agni Vaisvanara in his mouth. The Azshi Gotama Rahdgama was his family priest. When addressed (by the latter), he made no answer to him, fearing lest Agni might fall from his mouth.
11. He (the priest) began to invoke the latter with
Now MAathava, the (king of) Videgha}, carried Agni Vaisvanara in his mouth. The Azshi Gotama Rahdgama was his family priest. When addressed (by the latter), he made no answer to him, fearing lest Agni might fall from his mouth.
11. He (the priest) began to invoke the latter with
1 To this important legend attention was first drawn by Professor Weber, Ind. Stud. I, 170 seq. (cf. also Ind. Streifen, I, p. 13; J. Muir, Sanskrit Texts, II, p. 402). It was pointed out by Weber that this legend distinguishes three successive stages of the eastward migration of the Brahmanical Hindus. In the first place the settlements of the Aryans had already been extended from the Pafigab (where they were settled in the times of the hymns of the Rig-veda) as far as the Sarasvatt. They thence pushed forward, led by the Videgha Mathava and his priest, according to our legend, as far east as the river Sadanfr4 (that is, ‘she that is always filled with water’), which, according to SAyama, is another name for the Karatoy4 (the modern Kurattee, on which Bograh lies), which formed the eastern boundary of the Videhas ; or more probably the Gandakf (the modern Gunduck, a noble river which falls into the Ganges opposite Patna, and) which formed the boundary between the Kosalas and the Videhas (cf. par.17). It would appear from our legend, that for some time the Aryans did not venture to cross this river; but at the time of the author the country to the east of it had long been occupied by them. Sdyana takes the hero of the legend to be Videgha, the Madhava or son of Madhu; but: Videgha, an older form of Videha, is more probably intended here (as Weber takes it) for the name of that people and country (corresponding to the modern Tirhut). The Agni Vaisvanara (or Agni who is common to all men) of our legend Professor Weber considers a personification of Brahmanical worship and civilisation and the destructive effects of their extension.
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verses of the Rig-veda, ‘We kindle thee at the sacrifice, O wise Agni, thee the radiant, the mighty caller to the sacrificial feast (Rig-veda V, 26, 3)!— O Videgha !’
12. He (the king) did not answer. (The priest went on), ‘Upwards, O Agni, dart thy brilliant, shining rays, thy flames, thy beams (Rig-veda VIII, 44, 16)!—O Videgha-a-a!’
13. Stillhe didnot answer. (The priest continued), ‘ Thee, O butter-sprinkled one, we invoke! (Rig-veda V, 26, 2);’ so much he uttered, when at the very mentioning of butter, Agni Vaisvanara flashed forth from the (king’s) mouth: he was unable to hold him back; he issued from his mouth, and fell down on this earth.
(The priest continued), ‘ Thee, O butter-sprinkled one, we invoke! (Rig-veda V, 26, 2);’ so much he uttered, when at the very mentioning of butter, Agni Vaisvanara flashed forth from the (king’s) mouth: he was unable to hold him back; he issued from his mouth, and fell down on this earth.
14. Mathava, the Videgha, was at that time on the (river) Sarasvatt!. He (Agni) thence went burning along this earth towards the east; and Gotama Rahdgaza and the Videgha MAthava followed after him as he was burning along. He burnt over (dried up) all these rivers. Now that (river), which is called ‘ Sadantr4,’ flows from the northern (Him4laya) mountain: that one he did not burn over. That one the Brahmans did not cross in former times, thinking, ‘ it has not been burnt over by Agni Vaisvanara.’
15. Now-a-days, however, there are many Brdahmans to the east of it. At that time it (the land east of the Sadanira) was very uncultivated, very marshy, because it had not been tasted by Agni Vaisvanara.
16. Now-a-days, however, it is very cultivated, for the Brahmans have caused (Agni) to taste it through
Or, according to Sayama, he was then in the Sarasvatf, plunged into the river in order to quench the heat produced by Agni.
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sacrifices. Even in late summer that (river), as it were, rages along’: so cold is it, not having been burnt over by Agni Vaisvanara.
17. Mathava, the Videgha, then said (to Agni), ‘Where am I to abide?’ ‘To the east of this (river) be thy abode!’ said he. Even now this (river) forms the boundary of the Kosalas and Videhas ; for these are the Mathavas (or descendants of MAthava).
18. Gotama R&hfgawa then said (to Mathava), ‘Why didst thou not answer when addressed by us?’ He replied, ‘Agni Vaisvanara was in my mouth; I did not reply, lest he should escape from my mouth.’
19. ‘How then did this happen ?’—‘ At the moment when thou didst utter the words, “ (Thee), O buttersprinkled one, we invoke!” just then, at the mention of butter, Agni Vaisvanara flashed forth from my mouth; I was unable to hold him back, he issued from my mouth.’
20. That (word) in the sAmidhents, therefore, which contains butter (ghvzta) is especially suitable for kindling (sam-indh); and by it he accordingly kindles him (Agni, the fire) and bestows vigour on this (sacrificer).
21. Now that (word) is ghv7t4zy4, ‘with the buttered (spoon).—‘ He nears? the gods, wishful of bliss.’ Wishful of bliss, truly, is the sacrificer, since he wishes to approach the gods, to go to®
1 That is to say, it is not affected by the heat of the summer, as the other rivers, but rushes along as rapidly and as well-filled as ever.
2 Gigdti is taken by Sayava in the sense of ‘he sings, praises.’ Our author, on the other hand, seems to interpret it by ‘he conquers (gi) ;’ see, however, next note.
5 The text has, ‘Sa hi devin gigfshati sa hi devan gig4msati.’ The Kava recension has the same reading, except that it omits ‘hi’
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5 The text has, ‘Sa hi devin gigfshati sa hi devan gig4msati.’ The Kava recension has the same reading, except that it omits ‘hi’
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the gods: therefore he says, ‘he nears the gods, wishful of bliss.’ This (verse), which is addressed to Agni, is undefined (vague); and undefined, doubtless, is the ‘All:’ he thus commences (this holy work) with the All.
22. [He recites the second samidhent]: ‘Come hither, Agni, to expand!’—‘To expand’ he says, because at the beginning these worlds were wellnigh contiguous to one another: at that time one could touch the sky thus’.
23. The gods desired, ‘How could these worlds of ours become farther apart from one another? How could there be more space for us?’ They breathed through them (the worlds) with these three syllables (forming the word) ‘vitaye?, and these worlds became far apart from one another; and there was then ampler space for the gods: ample space, therefore, he will have for whom, knowing this, they recite this (verse) containing (the word) ‘vitaye.’
24. He proceeds, ‘Invoked for the giver of oblations!’ ‘The giver of oblations’,’ of course, is the in both cases. Instead of gigamsati, however, some MSS., as well as Sayama, read gighAmsati (‘he wishes to conquer, or beat, the gods’), probably an old corruption, easily accounted for by the circumstance that gigishati is the regular desiderative of gi, ‘to conquer,’ though it also occurs in some passages as the desiderative of g4, ‘to go.’ Sayama, however, though he reads gigh4msati, here allows to the root han (with Naigh. 2, 14) the meaning of ‘to go.’ Cf. Weber, Omina und Portenta, p. 406, note 4.
1 Viz. by stretching the arms upwards. SfAyaza.
1 That is, vi-itaye, ‘for going asunder,’ a fanciful analysis of the word viti; the correct rendering is ‘ for the meal or food,’ ‘ for the feast.’
* Havyadati, the correct meaning of the word is ‘the giving of oblations.’
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sacrificer : hence ‘invoked for the sacrificer’ is what he thereby means to say.—‘ As Hotz on the barhis sit!’ Agni, indeed, is the Hotvz, and the barhis (the covering of sacrificial grass on the altar) is this world: hence he thereby establishes Agni (the fire) in this world, as this fire is established (or, beneficial, hita) in this world. This (verse), then, is recited with reference to this world (the earth): through it this world is conquered by him for whom, knowing this, they recite this (verse).
25. [He recites the third sA4midhent]: ‘ With samidhs thee, O Angiras !’—with samidhs (kindlingsticks), indeed, the Angiras kindled him. ‘O Angiras!’ he says, for Agni is indeed Angiras!.—‘ With butter we exhilarate!’ This (viz. ghvztena, ‘with butter’) is a word which is especially suitable for the kindling of Agni: by it he kindles him, and bestows vigour on this (sacrificer).
‘O Angiras!’ he says, for Agni is indeed Angiras!.—‘ With butter we exhilarate!’ This (viz. ghvztena, ‘with butter’) is a word which is especially suitable for the kindling of Agni: by it he kindles him, and bestows vigour on this (sacrificer).
26. ‘Shine forth, O youngest, brilliantly!’ he adds; for brilliantly he shines, when kindled; and ‘O youngest!’ he says, because he is really the youngest Agni?: therefore he says, ‘O youngest!’ This (verse) is recited with reference to yonder world, to wit, the aérial world; hence this (verse), which is addressed to Agni, is undefined, for undefined is yonder world: that world he thereby gains, for whom, knowing this, they recite this verse.
27. [He recites the fourth sAmidhenf]: ‘Agni, do thou obtain for us that (region) wide and
1 Rig-veda I, 31, 1, he is called the first of the Angiras.
? The fire which has just been kindled is frequently called the youngest (yavish‘ha). Sayama takes it as ‘the ever young.’ See also the legend regarding the three Agnis who preceded the present Agni in the office of divine Hotr#, I, 2, 3,13 3, 3, 13-p. 109 glorious!’ For wide, indeed, is yonder (region) wherein the gods (dwell), and glorious is that (region) wherein the gods (dwell). When he says, ‘Do thou obtain for us',’ he means to say, ‘make us go to it!’
28, ‘That great and mighty one, O God!’ For great, indeed, is yonder (region) wherein the gods (dwell), and mighty? is that wherein the gods (dwell). This (verse), then, is recited with reference to yonder world: that heavenly world he thereby gains, for whom, knowing this, they recite this (verse).
29. He recites (the fifth samidhent): ‘ Praiseworthy he, adorable, for worthy of praise he is, and worthy of adoration ;—‘ visible through the veil of gloom, for when kindled he is seen right through the gloom ;—‘ Agni, the mighty one (bull), is lit,’ for he is indeed lit up, the mighty one.
[He recites the sixth simidhent]: ‘The mighty Agni is lit up,’ for he is indeed lit up.
30. ‘Yea’, as a horse that bears the gods,’ for having become a horse he does indeed carry the sacrifice to the gods: the (word) ‘na’ which occurs in this verse has the meaning of ‘om’ (verily); hence he says, ‘ Yea, as a horse that bears to the gods.’
1 Vivasasi, Sayama explains it by prakasaya, ‘illuminate it;’ but cf. Saiyava on Rig-veda VI, 16, asman akkha abhigamaya, ‘make it (dhanam) come to us.’
* Suvirya is taken by our author as an adjective, co-ordinate with the others; but it is evidently a noun (‘abundance of heroes’ or ‘manliness, manly power,’ St. Petersburg Dictionary) qualified by the adjectives.
* Na is taken by our author as a particle of asseveration ; though in reality it is a particle of comparison. In later Sanskrit na is only used as particle of negation.
IIO SATAPATHA-BRAHMAWA.
31. ‘With offerings him they glorify,’ for with offerings men indeed glorify him; therefore he says, ‘with offerings him they glorify.’
In later Sanskrit na is only used as particle of negation.
IIO SATAPATHA-BRAHMAWA.
31. ‘With offerings him they glorify,’ for with offerings men indeed glorify him; therefore he says, ‘with offerings him they glorify.’
32. [He recites the seventh sAmidhent]: ‘O mighty one!! we mighty men do kindle thee, the mighty one!’ for they indeed kindle him;—‘O Agni, thee that brightly shines!’ for he indeed shone brightly when he was kindled.
33. He recites this tristich which contains the word (vvzshan), ‘mighty.’ All these kindling verses, it is true, are addressed to Agni; Indra, however, is the deity of sacrifice, Indra is the mighty (hero); hence these his (the sacrificer’s) kindling verses thereby become possessed of Indra: this is the reason why he recites the tristich containing the word ‘ mighty.’
34. He recites [the eighth sAmidhent]: ‘Agni we choose as messenger!’ Now the gods and the Asuras, both of them sprang from Pragdpati, were contending for superiority. When they were thus contending, the g4yatri stood between them. That gayatri was the same as this earth, and this earth indeed lay between them?. Now both of them knew that whichever she would side with, they would be victorious and the others would be defeated. Both parties then invited her secretly to come to them. Agni acted as messenger for the gods; and an Asura-Rakshas, named Sa-
1 Vrishan, ‘the male, the vigorous one, the bull ;’ cf. Max Miller, Translation of Rig-veda Sanhita, I, p. 121 seq.
2 <On the top of Mount Meru lies the city of Amardvati, wherein the gods dwell; and beneath Meru lies Irdvati, the city of the Asuras: between these two lies the earth.’ Sayama.
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harakshas!, for the Asuras. She then followed Agni: he therefore recites, ‘Agni we choose for messenger, because he was the messenger of the gods.—‘ As Hotzz the all-knowing, him!’
35. Here now some people recite, ‘He who is the Hotz? of the all-knowing?;’ lest (in saying ‘for Hotvz, the all-knowing, him’) one should say to oneself ‘enough (i.e. have done)!’ This, however, he should not do; for by (doing) so they do at the sacrifice what is human; and what is human, is inauspicious at a sacrifice. Therefore, lest he should do what is inauspicious at the sacrifice, he should recite, just as it is recited by the 7k, ‘for Hotv?, the all-knowing, him!’ [He continues], ‘Performing well this sacrifice!’ for he, Agni, is indeed a good performer of the sacrifice: for this reason he says, ‘ performing well this sacrifice.’ She (gayatri, or the earth) sided with the gods, and the gods thereupon were victorious and the Asuras were defeated: and verily he for whom, knowing this, they recite this (verse), is himself victorious and his adversaries are defeated.
36. He therefore recites this, the eighth (s4midhent). This, indeed, is peculiarly a gdAyatrt verse, since it is of eight syllables that the gayatrt (metre) consists: for this reason he recites the eighth (sAmidhen)).
36. He therefore recites this, the eighth (s4midhent). This, indeed, is peculiarly a gdAyatrt verse, since it is of eight syllables that the gayatrt (metre) consists: for this reason he recites the eighth (sAmidhen)).
1 Cf. the corresponding passage in Taitt. S. II, 5, 11, 8, where Daivya is given as the name of the messenger of the Asuras.
* That is to say, instead of ‘Hotdram visvavedasam,’ they recite ‘Hot4 yo visvavedasa;’ for the reason that Hotaram (accusative of hotr:’) might be understood to be ‘hot4 aram,’ aram, ‘enough,’ being a particle implying a prohibition. Our author, however, promptly sets his face against this application of human reasoning to an inspired text.
II2 SATAPATHA-BRAHMANA.
37. Here now some people place the two (dhayyAs) additional kindling verses before (the eighth s4midhent), arguing, ‘The two dh4yy4s! mean food: this edible food we place in front (or, in the mouth, mukhataA). But let him not do this: for with him who inserts the additional verses before (the eighth), the latter (the eighth) is clearly out of its place’, since in that case it (and the succeeding verse) become the tenth and eleventh verses. With him, on the other hand, for whom they recite this as the eighth (kindling verse), it is indeed in its proper place: let him therefore insert the two additional verses after (the ninth).
38. [He recites the ninth kindling verse]: ‘He who is kindled at the cult’—the cult (adhvara), doubtless, is the sacrifice: ‘he who is kindled at the sacrifice’ he thereby says ;—‘ Agni, the bright, the laudable,’ for he is both bright and laudable ;—‘ the flaming-locked, him we adore!’ for when he is kindled, his locks, as it were, flame. Previously to (the beginning of the tenth verse), ‘O Agni, worshipped, thou art lit!’ let him (the Adhvaryu) put on
1 Whenever thirteen kindling verses are recited instead of eleven (or counting the repetitions of the first and last verses, seventeen instead of fifteen), the two verses Rig-veda III, 27, 5 and 6 are inserted according to our author after the ninth, and according to others before the eighth, sdmidhent. They are called dhayy4, probably derived from dha, ‘to put, add,’ whilst those ritualists whose practice is here rejected apparently connect the word with the root dh4 (dhe), ‘to suck.’
* According to Sayama, because it no longer occupies the eighth place for which it is specially appropriate on account of its being, according to our author, ‘peculiarly a gayatrt (eight-syllabled) verse.’ This reasoning is far from satisfactory, since the two dhayy4s (Rig-veda III, 27, 5 and 6) are also gayatri verses,
I KANDA, 4 ADHYAYA, I BRAHMANA, 40.13
all the kindling-sticks with the exception of the one stick (which is to be put on at the afterofferings'); for it is now that the Hotzz completes (the kindling); and what then is left of the kindlingsticks, other than the one stick, that is left (unused altogether); and what is left (unused) of the sacrifice, that is left for his (the sacrificer’s) spiteful enemy: let him, therefore, previously to this (verse), put on all the samidhs, save one.
39. [He continues]: ‘Adore, good worshipper, the gods!’ worship (adhvara) doubtless means sacrifice : ‘adore the gods, good sacrificer’ he thereby says ;—‘ Oblation-bearer, sure, art thou!’ for he, Agni, is indeed the bearer of oblations: for this reason he says ‘oblation-bearer, sure, art thou.’
[He recites the last sAmidhent]: ‘Make offerings! do reverence! Him, Agni, while the cult proceeds, for your oblation-bearer choose!’ by this (verse) he urges them on: ‘make offerings and worship! do this for (the accomplishment) of whatever desire you kindled him!’ this is what he thereby means to say. ‘Him, Agni, while the cult proceeds,’ he says, because cult means sacrifice : hence he thereby says, ‘him, Agni, whilst the sacrifice proceeds ;——‘ for your oblation-bearer choose!’ for he, Agni, is indeed the oblation-bearer, and for this reason he says ‘for your oblation-bearer choose (him)!’
40. This tristich, containing (the word) ‘cult (adhvara), he thus recites. For once when the gads were engaged in sacrificing, their rivals, the Asuras, wished to injure (dhurv, dhvar) them; but, though desirous of injuring them, they were
1 See I, 8, 2, 3. [12] I
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unable to injure them and were foiled: for this reason the sacrifice is called adhvara (‘not damaged, uninterrupted’); and for whomsoever, that knows this, they recite this tristich containing (the word) adhvara (‘cult, sacrifice’), his rival, though desirous of injuring him, is foiled; and he (the sacrificer), moreover, gains as much as one gains by offering a Soma-sacrifice }.
Sreconp BRAHMANA.
1. Now in former times the gods appointed Agni to the chief (office), namely, that of Hotvz; and having appointed him to the chief (office) saying ‘do thou carry this our oblation!’ they cheered him up, saying, ‘Surely, thou art vigorous; surely, thou art equal to this!’ thereby endowing him with vigour, even as in our own days, when they appoint any one from among their kinsmen to the chief (office), they cheer him up saying ‘surely, thou art vigorous; surely, thou art equal to this!’ thereby endowing him with vigour. By what, therefore, he recites after this, he eulogizes him, puts vigour into him*.
_ 2. ‘O Agni, thou art great! O priest (brahmamza), O Bharata!’ for Agni, indeed, is the brahman
1 Saumya adhvara is the common designation of the solemn Soma-sacrifice; hence, our author argues, the word a dhvara is here used for sacrifice (yagiia) with a view to insure to this offering the efficacy of a Soma-sacrifice.
O priest (brahmamza), O Bharata!’ for Agni, indeed, is the brahman
1 Saumya adhvara is the common designation of the solemn Soma-sacrifice; hence, our author argues, the word a dhvara is here used for sacrifice (yagiia) with a view to insure to this offering the efficacy of a Soma-sacrifice.
* The invocations he now proceeds to recite, on the termination of the s4midhenis or kindling verses, belong to the class of formulas called nigada. In the present case, they consist of the pravara mantra—or formula by which Agni is invited to assist the sacrificer as Hotr# or Invoker on the present occasion, as he has of old assisted his ancestors (cf. the following note)—and of short detached formulas called nivid. Sayama on Taitt. S. II, 5, 8.
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(sacerdotium) : therefore he says ‘O Brahmaaa !’— ‘O Bharata’ he says, because he (Agni) bears (bhar) the oblation to the gods: therefore they say ‘ Agni is bharata (the bearer).’ Or, he, being the breath, sustains (bhar) these creatures: therefore he says ‘O BhArata (sustainer) !’
3. He now calls on (Agni as) the ancestral (Hotrz priest)!. He thereby introduces him both to the ishis and to the gods (as if he were to say), ‘Of great vigour is he who has obtained the sacrifice!’ This is the reason why he calls on (Agni as) the ancestral (Hotz).
4. He calls from the remote end (of the sacri-
1 Arsheyam pravrinite, literally ‘he chooses the ancestral’ (rishi). I take ‘arsheyam’ as a masculine adjective qualifying a supplied ‘(Agnim)hot4ram.’ In this way the formula is explained by Sayama on I, 5, 1, 9 (rishinm sambandhinam adhvaryur hotéram vrinite), and this seems to me the most natural interpretation. It is true, however, that, as the formula (‘he chooses the ancestral’) became stereotyped, its exact import became forgotten, and 4rsheya was generally taken as a neuter, either adjective (viz. ‘namadheyam,’ ‘apatyam’) or noun (ancestral lineage). Agni is invoked as the one who has of old officiated as the Hotr? of the sacrificer’s ancestors, three or five ancestral names being usually mentioned : thus, in the case of a sacrificer belonging to the G&amadagna Vatsa family, claiming Bhrigu, Xyavana, Apnavana, Aurva,and Gamadagni as its founders, Agni is invoked, on the present occasion, as ‘Bhargava Ayavana Apnavana Aurva G4madagna!’ (Asval. Sr. 12,10, 6; Sayava on Taitt. S. II, 5,8). If the sacrificer belongs to the Kshatriya or Vaisya castes, the priest substitutes for the sacrificer’s ancestors those of his family priest (purohita) or his spiritual guide (guru); and in the case of kings the same course was adopted, or the names of their royal rishi ancestors (ragarshi) were chosen. As to the second pravara, or the election of the human Hotrz, for the present sacrifice, see I, 5, 1, 1. Cf. Max Miller, History of Ancient Sanskrit Literature, p. 386 seq.; A. Weber, Ind. Stud. IX, 321 seq.; X, 78 seq.; M. Haug, Aitar. Br., Translation, p. 479.
I 2
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As to the second pravara, or the election of the human Hotrz, for the present sacrifice, see I, 5, 1, 1. Cf. Max Miller, History of Ancient Sanskrit Literature, p. 386 seq.; A. Weber, Ind. Stud. IX, 321 seq.; X, 78 seq.; M. Haug, Aitar. Br., Translation, p. 479.
I 2
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ficer’s ancestral line) downwards; for it is from the remote end downwards that a race is propagated. He (the Hotrz) also thereby propitiates the lord of seniority for him (the Sacrificer); for here among men the father comes first, then the son, and then the grandson: this is the reason why he calls from the remote end downwards.
5. Having named (him as) the ancestral one, he says, ‘(thou wert) kindled by the gods, kindled by Manu ;’ for in olden times the gods did kindle him: for this reason he says ‘kindled by the gods;’ and ‘kindled by Manu’ he says, because in olden times Manu did kindle him: for this reason he says ‘kindled by Manu.’
6. He continues, ‘ Praised by the zshis (wert thou) ;’ for in olden times the Azshis did praise him: for this reason he says ‘ praised by the Azshis.’
7. Further, ‘Gladdened by bards (vipra);’ for those bards, the Azshis, indeed gladdened him: for this reason he says ‘ gladdened by bards.’
8. Further, ‘Celebrated by sages (kavi);’ for those sages, the /zshis, indeed celebrated him: this is why he says ‘celebrated by sages.’
g. Further, ‘Sharpened by the brahman (the Veda or vedic formulas),’ for he is indeed sharpened by the brahman ;—‘the receiver of butter-offerings,’ for he is indeed the receiver of butter-offerings.
10. Further, ‘The leader of oblations (yag#a), the carrier of (Soma-)sacrifices (adhvara),’ for through him they lead forward all oblations, both the domestic oblations and the others: this is why he says ‘the leader of oblations.’
11. ‘The carrier (rathi) of sacrifices ;’ for being a cart (as it were) he conveys the sacrifice to thep. 117 gods: this is the reason why he says ‘the carrier of sacrifices.’
12. Further, ‘The unsurpassed Hotvz, the surpassing bearer of oblations;’ for him the Rakshas do not surpass (tar): for this reason he says ‘the unsurpassed -(atirta) Hotvz’ ‘The surpassing (tQrzi, rather ‘swift’) bearer of oblations,’ for he overcomes (tar) every evil: therefore he says ‘the surpassing bearer of oblations?.’
13. Further, ‘The mouth-vessel*, the offeringspoon of the gods;’ for he, Agni, is indeed the vessel of the gods: therefore they make offerings in Agni to all the gods, he being the vessel of the gods. And, verily, whosoever knows this, obtains the vessel of him whose vessel he desires to obtain’.
14. Further, ‘The cup from which the gods drink ;’ for from him, being (as it were) a cup, the gods drink (the Soma-libations): for this reason he says ‘the cup from which the gods drink.’
And, verily, whosoever knows this, obtains the vessel of him whose vessel he desires to obtain’.
14. Further, ‘The cup from which the gods drink ;’ for from him, being (as it were) a cup, the gods drink (the Soma-libations): for this reason he says ‘the cup from which the gods drink.’
15. Further, ‘Thou, O Agni! dost encompass the gods, as the felly the spokes;’ ‘in the same way in which the felly on all sides encompasses the spokes, so dost thou on all sides encompass the gods,’ this is what he thereby says.
16. ‘ Bring hither the gods for the sacrificer!’ this he says in order that he (Agni) may bring the gods
' At this point of the recitation a pause is made, during which (as already partly during the preceding recitation) the Adhvaryu and Agnidhra engage in the acts detailed in I, 4, 4,13 seq. Cf. Hillebrandt, Neu und Vollm. p. 81.
3 As-patram: the fire is, as it were, the vessel into which the sacrificial food is thrown and from which it is eaten by the gods.
5 ? Sdyana supplies ‘food:’ he obtains the vessel of that food of which he wishes to obtain the vessel.
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to this sacrifice!.—‘ Bring Agni hither, O Agni!’ this he says in order that he may bring Agni to the butter-portion intended for Agni. Bring Soma hither!’ this he says in order that he may bring Soma to the butter-portion intended for Soma.— ‘Bring Agni hither!’ this he says in order that he (Agni) may bring Agni hither to that indispensable* cake which is offered to Agni on both occasions (at the new and the full-moon sacrifices). 17. And (in the same way) according to the respective deities*, He then continues, ‘ Bring hither the butter-drinking gods!’ this he says in order that he may bring hither the pray4gas and anuyagas (fore and after-offerings), for the praydgas and anuy4gas (represent) indeed the butter-drinking gods.—‘ Bring Agni hither for the Hotvéship!’ this he says in order that he may bring Agni hither for the office of Hotvz—‘ Your own greatness bring hither!’ this he says in order that he (Agni) may
1 Here begins what is called the devatandm 4vahanam, or invitation (lit. bringing) of the deities to the oblations. Whilst the Hotr? recites these formulas, the Adhvaryu performs what is set forth in I, 4, 5, 2 seq.
* Azyuta, lit. ‘not fallen,’ i.e. immutable, invariable. For the legendary explanation of this epithet of Agni and his oblation, see I, 6, 1,6; 2, 5-6.
bringing) of the deities to the oblations. Whilst the Hotr? recites these formulas, the Adhvaryu performs what is set forth in I, 4, 5, 2 seq.
* Azyuta, lit. ‘not fallen,’ i.e. immutable, invariable. For the legendary explanation of this epithet of Agni and his oblation, see I, 6, 1,6; 2, 5-6.
* The three preceding invocations are used alike at the new and full-moon sacrifices, but the subsequent ones differ according to the oblations that are made, viz. a rice-cake to Indra-Agni (or an oblation of mixed milk and butter to Indra) at the new-moon ceremony; and to Agni-Soma at the full-moon sacrifice. Previously to these an upamsuy4ga or ‘low-voiced oblation’ is made by some to Agni-Soma at the full moon, and one to Vishwu (or to Agni-Soma) at the new-moon sacrifice; according to others also one to PragApati,—the names of the gods being whispered in the respective formulas.
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bring hither his own greatness; his own greatness, in truth, is his voice: hence he says it in order that he may bring hither his voice'.—‘ Bring thou hither (the gods), O G&tavedas*, and offer up a good offering!’ what deities he bids him bring hither, with regard to those (deities) he thereby says ‘bring them hither!’ When he says, ‘offer up a good offering!’ he means to say, ‘sacrifice in the proper order!’
18. He recites (the invitatory prayer) while standing, since it is yonder (sky) which he thereby recites; for, indeed, the invitatory prayer (signifies) yonder (sky), and by it he recites that which is yonder (sky). This is the reason why he recites standing.
19. The offering-prayer® he pronounces while sitting, since the offering-prayer (represents) this (earth): hence no one pronounces the offeringprayer while standing; for the offering-prayer is
1 Sayava on Taitt. S. II, 5, 9 explains the formula ‘Bring hither the own greatness’ by ‘ bring hither whatever greatness or power is peculiar to each of the havis-eating gods, and he remarks expressly that it is not to be referred to Agni, as our author certainly appears to do. Cf. I, 7, 3, 13.
3 G&tavedas probably means ‘he who knoweth (all) beings,’ but it is more generally explained by ‘he who possesseth riches (or wisdom),’ not to mention other interpretations. Acording to Haug, Ait. Br. vol. ii. p. 224, the proper meaning of the term is ‘having possession of all that is born, i. e. pervading it.’ He further mentions that the Azshis are quite familiar with the idea of the fire being an all-pervading power; and that by G4tavedas the ‘animal fire’ is particularly to be understood. Our present formula ‘4 ka vaha gatavedah suyagé ka yaga’ somewhat differs from the corresponding formula of the Taitt. S. II, 5, 9, 5, ‘& 4agne devén vaha suyaga ka yaga gatavedah.’
* For the anuvaky4 or invitatory prayer, and the yagy4 or offering-prayer, see p. 135 note.
°
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S. II, 5, 9, 5, ‘& 4agne devén vaha suyaga ka yaga gatavedah.’
* For the anuvaky4 or invitatory prayer, and the yagy4 or offering-prayer, see p. 135 note.
°p. 120 this earth, and by it he pronounces that which is this (earth). This is the reason why he pronounces the offering-prayer while sitting.
~Tuirp BrRAHMANA.
1. The fire that has been kindled by means of the kindling verses, assuredly, blazes more brightly than any other fire; for, indeed, it is unassailable, unapproachable.
2. And in like manner as the fire blazes when kindled by means of the kindling verses, so also blazes the priest (brdhmaza) that knows and recites the kindling verses; for, indeed, he is unassailable, unapproachable.
3. He recites, ‘Pra vah!;’ for the (word) praza contains the syllable pra (‘ forwards ;’ or, is directed forwards): hence it is the prdza (out-breathing) which he kindles by this (the first sAmidhent). [He further recites the second verse], ‘Come hither, Agni, to expand!’ the backward breathing (apéna)*, doubtless, is of this nature: the backward breathing he accordingly kindles with this (verse). Further (in the third verse), ‘Shine forth, O. youngest, brilliantly!’ the high-flaming one’, indeed, is the upward breathing (ud4na): the upwardp. 121 breathing he accordingly kindles with this (the third verse).
1 The first two words of the first sAmidhenf, cf. p. ror note. A mystic meaning is obtained for them by our author combining them and identifying the form obtained with the adjective pravant, meaning both ‘ containing the syllable pra’ and ‘directed forwards,’ both of which meanings apply to the breathing-forth or expiration (praza, cf.I, 1, 3, 2).
* The author apparently takes brchakkhoka(h) as a compound.
4. Further, ‘Sa nak pvzthu sravayyam!’, the ‘far-hearing one,’ indeed, is the ear, for it is with the ear that one hears here far or widely: the ear he accordingly kindles with this (the fourth verse).
5. Further, ‘Praiseworthy he, adorable;’ the praiseworthy? one, doubtless, is the voice; for it is the voice which praises everything here; by the voice everything is praised here: he accordingly kindles the voice with this (the fifth verse).
6. Further, ‘Yea, as a horse that bears (to) the gods;’ that which conveys to the gods is indeed the mind, for it is the mind which chiefly conveys the wise man (to the gods): the mind he accordingly kindles with this (the sixth verse).
7. Further, ‘O Agni, thee, that brightly shines !’ the eye, assuredly, shines: the eye he accordingly kindles by this (the seventh verse).
7. Further, ‘O Agni, thee, that brightly shines !’ the eye, assuredly, shines: the eye he accordingly kindles by this (the seventh verse).
8. Further, ‘Agni we choose for messenger,— what central breath there is (in the body), that he kindles with this (the eighth verse): that one indeed is the internal motive force of the breathings ; from it (two) others tend upwards, and from it (two) others tend downwards, for it is indeed the internal motive force. And whosoever knows that internal motive force of the breathings, him they regard as the internal motive force.'
1 *That (region) wide and glorious’ (do thou obtain for us) ; but the author takes przthu srav4yyam as ‘that widely hearing one’ or ‘the wide hearing.’ Sayana, on Taitt. S. II, 5, 8, interprets it by ‘that (holy work) which is extended and worthy of being heard by the gods.’
2 He apparently takes fdenya in an active sense.
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9. Further, ‘The flaming-locked, him we adore!’ the flaming-locked, doubtless, is the sisna, for it is that organ which chiefly burns (torments) him who is endowed with it: the sisna he accordingly kindles by this (the ninth verse).
10. Further, ‘O Agni, worshipped, thou art lit!’ what downward breathing there is that he kindles with this (the tenth verse); ‘make offerings, do reverence!’ with this (the eleventh verse) he kindles the entire body from the nails to the hair.
11. And if any one were to curse this one (the Hotvz) at the (recitation of the) first kindling verse, then he (the Hotvz) should say to him, ‘Thereby thou hast put thine own out-breathing into the fire: by that out-breathing of thine shalt thou undergo suffering !’ for this is what would take place.
12. If any one were to curse him at the second (verse), he should say to him, ‘Thereby thou hast put thine own in-breathing into the fire: by that inbreathing of thine shalt thou undergo suffering !’ for this is what would take place.
13. If any one were to curse him at the third (verse), he should say to him, ‘Thereby thou hast put thine own up-breathing into the fire: by that up-breathing of thine shalt thou undergo suffering!’ for this is what would take place.
14. If any one were to curse him at the fourth (verse), he should say to him, ‘Thereby thou hast put thine own ear into the fire: by that ear of thine shalt thou undergo suffering, thou shalt become deaf!’ for this is what would take place.
15. If any one were to curse him at the fifth (verse), he should say to him, ‘Thereby thou hast put thine own voice into the fire: by that voice ofp. 123 thine shalt thou undergo suffering, thou shalt become dumb!’ for this is what would take place.