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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1And, 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. 118 SATAPATHA-BRAHMANA, 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.
2bringing) 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. I KANDA, 4 ADHYAYA, 2 BRAHMANA, 19. =‘ 119 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. ° 120 SATAPATHA-BRAHMANA.
3S. 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. ° 120 SATAPATHA-BRAHMANA. 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 upward 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). * Bahir nirgatasya vayor 4tmabhimukhf vrittir hy apana/, udanavayur dehasyotkshepazad adhikategoyuktak. SAyana. * The author apparently takes brchakkhoka(h) as a compound. I KANDA, 4 ADHYAYA, 3 BRAHMANA, 8. 121 breathing he accordingly kindles with this (the third verse). 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).
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.
1And, 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. 118 SATAPATHA-BRAHMANA, 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.
2bringing) 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. I KANDA, 4 ADHYAYA, 2 BRAHMANA, 19. =‘ 119 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. ° 120 SATAPATHA-BRAHMANA.
3S. 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. ° 120 SATAPATHA-BRAHMANA. 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 upward 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). * Bahir nirgatasya vayor 4tmabhimukhf vrittir hy apana/, udanavayur dehasyotkshepazad adhikategoyuktak. SAyana. * The author apparently takes brchakkhoka(h) as a compound. I KANDA, 4 ADHYAYA, 3 BRAHMANA, 8. 121 breathing he accordingly kindles with this (the third verse). 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).
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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