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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1all 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 114 SATAPATHA-BRAHMANA. 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.
2O 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. I KANDA, 4 ADHYAYA, 2 BRAHMANA, 4. 115 (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 2 116 SATAPATHA-BRAHMANA.
3As 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 2 116 SATAPATHA-BRAHMANA. 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 the I KANDA, 4 ADHYAYA, 2 BRAHMANA, 16. 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.’
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.
1all 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 114 SATAPATHA-BRAHMANA. 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.
2O 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. I KANDA, 4 ADHYAYA, 2 BRAHMANA, 4. 115 (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 2 116 SATAPATHA-BRAHMANA.
3As 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 2 116 SATAPATHA-BRAHMANA. 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 the I KANDA, 4 ADHYAYA, 2 BRAHMANA, 16. 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.’
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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