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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1‘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- I KANDA, 4 ADHYAYA, I BRAHMANA, 30. 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.’
2In 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. 1 KANDA, 4 ADHYAYA, I BRAHMANA, 36. III 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)).
336. 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
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.
1‘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- I KANDA, 4 ADHYAYA, I BRAHMANA, 30. 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.’
2In 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. 1 KANDA, 4 ADHYAYA, I BRAHMANA, 36. III 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)).
336. 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
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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