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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1He (the Hotvz) recites!,‘... They (the Samidhs), O Agni, may accept of the butter! Vaughak?!’ ‘... He (TandnapAt) may accept the fire of the butter! Vaughak!’ ‘... They (the Ids) may, through Agni, accept of the butter! Vaugak !’ . It (the barhis), the fire, may accept of the butter! Vaughak !’ 20. He then says’, ‘Svaha Agnim!’ with reference to Agni’s butter- portion; —‘Svaha Agnim Pavamanam|!’ if they determine upon (offering to) Agni, the blowing‘; or ‘Svaha Agnim Indumantam !’ if they determine upon Agni, the drop-abounding®$ ;— ‘Svah4 Agnim!’—‘Sv4hi, the butter-drinking Agnis! May Agni graciously accept of the butter !’—this is the offering-prayer he (the Hot?) pronounces. 21. He (the Adhvaryu) then says, with regard to Agni’s (first) butter-portion, ‘Pronounce the invitatory prayer to Agni!’ He (the Hotrz) recites*, ‘Awake Agni with praise, enkindling the immortal, that he may take our offerings to the gods!’ For, indeed, when Agni is removed (from the hearth)’, he, as it were, sleeps: he (the priest) now awakens, rouses in a mystic way, ‘Pronounce the offering-prayer to the Agnis!’ (paroksham iva tv agnin yageti haiva tatra brfyat.) 1 See p. 317, note 4. * A modification of the ordinary vaushad. The Kéanva text has here and in par. 25, as usual, vaushal. 5 At the fifth fore-offering; see I, 5, 3, 22 seq. ‘ See II, 2, 1, 6, and note; also II, 2, 1, 22. 5 This points forward to the second butter-portion, which is offered to Agni Pavamana or Agni Indumat, instead of Soma; the first being offered to Agni simply. Kéty. IV, 11, 12. * Rig-veda V, 14, 1. See, however, the formulas prescribed by Asvalayana, Pp. 317, note 4. ™ The fire laid down at the Adheya is removed when the punaradheya is to be performed. 320 SATAPATHA-BRAHMANA. him. For the offering-prayer he recites, ‘May Agni graciously accept of the butter!’ 22. And, if they determine upon (offering the second butter-portion to) Agni Pavam4na, let him then say, ‘Pronounce the invitatory prayer to Agni Pavaména ; and he (the Hotz) recites (Rig-veda IX, 16, 19), ‘O Agni, thou breathest forth life; produce thou food and sap for us! drive far away misfortune!’ For thus, indeed, it becomes of the nature of Agni. PavamA4na (the one that becomes purified) means the Soma; but this (Soma-element) they eliminate from the butter-portion of Soma’. For the offering-prayer he recites, ‘May Agni Pavamana graciously accept of the butter!’
2PavamA4na (the one that becomes purified) means the Soma; but this (Soma-element) they eliminate from the butter-portion of Soma’. For the offering-prayer he recites, ‘May Agni Pavamana graciously accept of the butter!’ 23. If, on the other hand, they determine upon (offering to) Agni Indumat, let him say, ‘Pronounce the invitatory prayer to Agni Indumat!’ He (the Hotrz) recites (Rig-veda VI, 16, 16), ‘Come hither, I will gladly sing to thee yet other songs, O Agni! mayest thou grow strong by these draughts (indu, drop).’ Thus, indeed, it becomes of the nature of Agni: the draught doubtless means Soma, but this (Soma-element) they eliminate from the butterportion of Soma. For the offering-prayer he recites, ‘May Agni, the drop-abounding, graciously accept of the butter!’ And thus he makes it all of the nature of Agni. 24. He then says, as to the chief offering (havis), ‘Pronounce the invitatory prayer to Agni!’ ‘ Pronounce the offering-prayer to Agni!’ ‘Pronounce the invitatory prayer to Agni Svish¢akrzt (the maker of good offerings)!’ ‘ Pronounce the offering- 1 Viz. that second butter-portion which by right belongs to Soma (see I, 6, 1, 20 seq.), but is here offered to Agni. II KANDA, 2 ADHYAYA, 3 BRAHMANA, 27. 321 prayer to Agni Svishéakrvzt'!’ Then where (otherwise) he would say, ‘ Pronounce the offering-prayer to the gods?!’ he now says, ‘ Pronounce the offeringprayer to the Agnis!’ 25. He recites, ‘{The divine Barhis] may accept (the offering) for Agni’s abundant obtainment of abundant gift! Vaughak!’—‘[The divine Narésamsa] may accept (the offering) for abundant obtainment, in Agni, of abundant gift! Vaugsak !’— ‘The divine Agni Svishéakvzt....’ this third (afteroffering) is already in itself of the nature of Agni; and thus he makes the after-offerings relate to Agni. 26. Those same case-forms (of agni)*, which he recites in the offering-prayers, are six; namely, four at the fore-offerings, and two at the after-offerings. Now there are six seasons; and the seasons he (Agni) entered: out of the seasons he accordingly thereby produces him. 27. There are either twelve or thirteen syllables (in these six case-forms)®. Now there are either twelve or thirteen months in a year*; and the 1 For the formulas of the chief offering and Svish/akr#t, see p- 317, note 3. 2 That is, at the after-offerings; see I, 8, 2,14. Cf. also p. 318, note 2. 5 See I, 8, 2, 15. Here a different case-form of the word agni (viz. agne# and agnau) is inserted in the offering-formulas of the first two anuy4gas, immediately after the word indicating the object of the offering; the formula of the third and last anuy4ga already containing the nominative agnif’ in the same place. « See p. 317, note 4. 5 The locative case agnau, inserted in the offering-prayer of the second after-offering, is optionally made trisyllabic by being written and pronounced agn4-u. * For other allusions to intercalary months in the Vedic texts, see Weber, Naxatra, II, p. 336. (12) Y
3« See p. 317, note 4. 5 The locative case agnau, inserted in the offering-prayer of the second after-offering, is optionally made trisyllabic by being written and pronounced agn4-u. * For other allusions to intercalary months in the Vedic texts, see Weber, Naxatra, II, p. 336. (12) Y 322 _ SATAPATHA-BRAHMANA, year, the seasons, he (Agni) entered: out of the seasons he accordingly thereby produces him. In order to avoid sameness, no two (of these forms) are alike; but. (the fault of) sameness he would undoubtedly commit, were any two of them alike. The characteristic form of the fore-offerings is (alternately), ‘May they accept,’ ‘May it (or he) accept!;’ and that of the after-offerings is, ‘For the abundant obtainment of abundant gift.’ . 28. The priests’ fee for this (sacrifice) consists of gold%. This sacrifice belongs to Agni, and gold is Agni’s seed*; this is why the priests’ fee consists of-gold. Or it may be an ox; for the latter is of the nature of Agni as far as its shoulder is concerned, since its shoulder (by carrying the yoke) is as if burnt by fire. Moreover, Agni is oblation-bearer to the gods, and that (ox) bears (or draws, loads) for men; this is why an ox may be given as the priests’ fee. Fourtu BRAHMANA. Il. THE AGNIHOTRA or MORNING AND EVENING LIBATIONS; anv THE AGNY-UPASTHANA or HOMAGE TO THE FIRES. 1. PragApati alone, indeed, existed here in the beginning. He considered, ‘How may I be repro- 1 See I, 5, 3, 15- 2 See also II, 2, 4,15. In Taitt.S.I, 5, 12 (referred to Katy. XI, 2, 37) ‘white gold’ (ragatam hiranyam), i.e. silver, is expressly mentioned as unsuitable for the dakshin4. The reason adduced is that, when the gods claimed back the goods deposited with Agni, he wept, and the tears he shed became silver; and hence, if one were to give silver as a dakshiza, there would be weeping in his house before a year had passed. ® See II, 1, 1, 5. 11 KANDA, 2 ADHYAYA, 4 BRAHMANA, 5. 323 duced?’ He toiled and performed acts of penance. He generated Agni from his mouth; and because he generated him from his mouth, therefore Agni is a consumer of food: and, verily, he who thus knows Agni to be a consumer of food, becomes himself a consumer of food. 2. He thus generated him first (agre) of the gods ; and therefore (he is called) Agni, for agni (they say) is the same as agri. He, being generated, went forth as the first (pdrva); for of him who goes first, they say that he goes at the head (agre). Such, then, is the origin and nature of that Agni. 3. PragApati then considered, ‘In that Agni I have generated a food-eater for myself; but, indeed, there is no other food here but myself, whom, surely, he would not eat. At that time this earth had, indeed, been rendered quite bald; there were neither plants nor trees. This, then, weighed on his mind.
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.
1He (the Hotvz) recites!,‘... They (the Samidhs), O Agni, may accept of the butter! Vaughak?!’ ‘... He (TandnapAt) may accept the fire of the butter! Vaughak!’ ‘... They (the Ids) may, through Agni, accept of the butter! Vaugak !’ . It (the barhis), the fire, may accept of the butter! Vaughak !’ 20. He then says’, ‘Svaha Agnim!’ with reference to Agni’s butter- portion; —‘Svaha Agnim Pavamanam|!’ if they determine upon (offering to) Agni, the blowing‘; or ‘Svaha Agnim Indumantam !’ if they determine upon Agni, the drop-abounding®$ ;— ‘Svah4 Agnim!’—‘Sv4hi, the butter-drinking Agnis! May Agni graciously accept of the butter !’—this is the offering-prayer he (the Hot?) pronounces. 21. He (the Adhvaryu) then says, with regard to Agni’s (first) butter-portion, ‘Pronounce the invitatory prayer to Agni!’ He (the Hotrz) recites*, ‘Awake Agni with praise, enkindling the immortal, that he may take our offerings to the gods!’ For, indeed, when Agni is removed (from the hearth)’, he, as it were, sleeps: he (the priest) now awakens, rouses in a mystic way, ‘Pronounce the offering-prayer to the Agnis!’ (paroksham iva tv agnin yageti haiva tatra brfyat.) 1 See p. 317, note 4. * A modification of the ordinary vaushad. The Kéanva text has here and in par. 25, as usual, vaushal. 5 At the fifth fore-offering; see I, 5, 3, 22 seq. ‘ See II, 2, 1, 6, and note; also II, 2, 1, 22. 5 This points forward to the second butter-portion, which is offered to Agni Pavamana or Agni Indumat, instead of Soma; the first being offered to Agni simply. Kéty. IV, 11, 12. * Rig-veda V, 14, 1. See, however, the formulas prescribed by Asvalayana, Pp. 317, note 4. ™ The fire laid down at the Adheya is removed when the punaradheya is to be performed. 320 SATAPATHA-BRAHMANA. him. For the offering-prayer he recites, ‘May Agni graciously accept of the butter!’ 22. And, if they determine upon (offering the second butter-portion to) Agni Pavam4na, let him then say, ‘Pronounce the invitatory prayer to Agni Pavaména ; and he (the Hotz) recites (Rig-veda IX, 16, 19), ‘O Agni, thou breathest forth life; produce thou food and sap for us! drive far away misfortune!’ For thus, indeed, it becomes of the nature of Agni. PavamA4na (the one that becomes purified) means the Soma; but this (Soma-element) they eliminate from the butter-portion of Soma’. For the offering-prayer he recites, ‘May Agni Pavamana graciously accept of the butter!’
2PavamA4na (the one that becomes purified) means the Soma; but this (Soma-element) they eliminate from the butter-portion of Soma’. For the offering-prayer he recites, ‘May Agni Pavamana graciously accept of the butter!’ 23. If, on the other hand, they determine upon (offering to) Agni Indumat, let him say, ‘Pronounce the invitatory prayer to Agni Indumat!’ He (the Hotrz) recites (Rig-veda VI, 16, 16), ‘Come hither, I will gladly sing to thee yet other songs, O Agni! mayest thou grow strong by these draughts (indu, drop).’ Thus, indeed, it becomes of the nature of Agni: the draught doubtless means Soma, but this (Soma-element) they eliminate from the butterportion of Soma. For the offering-prayer he recites, ‘May Agni, the drop-abounding, graciously accept of the butter!’ And thus he makes it all of the nature of Agni. 24. He then says, as to the chief offering (havis), ‘Pronounce the invitatory prayer to Agni!’ ‘ Pronounce the offering-prayer to Agni!’ ‘Pronounce the invitatory prayer to Agni Svish¢akrzt (the maker of good offerings)!’ ‘ Pronounce the offering- 1 Viz. that second butter-portion which by right belongs to Soma (see I, 6, 1, 20 seq.), but is here offered to Agni. II KANDA, 2 ADHYAYA, 3 BRAHMANA, 27. 321 prayer to Agni Svishéakrvzt'!’ Then where (otherwise) he would say, ‘ Pronounce the offering-prayer to the gods?!’ he now says, ‘ Pronounce the offeringprayer to the Agnis!’ 25. He recites, ‘{The divine Barhis] may accept (the offering) for Agni’s abundant obtainment of abundant gift! Vaughak!’—‘[The divine Narésamsa] may accept (the offering) for abundant obtainment, in Agni, of abundant gift! Vaugsak !’— ‘The divine Agni Svishéakvzt....’ this third (afteroffering) is already in itself of the nature of Agni; and thus he makes the after-offerings relate to Agni. 26. Those same case-forms (of agni)*, which he recites in the offering-prayers, are six; namely, four at the fore-offerings, and two at the after-offerings. Now there are six seasons; and the seasons he (Agni) entered: out of the seasons he accordingly thereby produces him. 27. There are either twelve or thirteen syllables (in these six case-forms)®. Now there are either twelve or thirteen months in a year*; and the 1 For the formulas of the chief offering and Svish/akr#t, see p- 317, note 3. 2 That is, at the after-offerings; see I, 8, 2,14. Cf. also p. 318, note 2. 5 See I, 8, 2, 15. Here a different case-form of the word agni (viz. agne# and agnau) is inserted in the offering-formulas of the first two anuy4gas, immediately after the word indicating the object of the offering; the formula of the third and last anuy4ga already containing the nominative agnif’ in the same place. « See p. 317, note 4. 5 The locative case agnau, inserted in the offering-prayer of the second after-offering, is optionally made trisyllabic by being written and pronounced agn4-u. * For other allusions to intercalary months in the Vedic texts, see Weber, Naxatra, II, p. 336. (12) Y
3« See p. 317, note 4. 5 The locative case agnau, inserted in the offering-prayer of the second after-offering, is optionally made trisyllabic by being written and pronounced agn4-u. * For other allusions to intercalary months in the Vedic texts, see Weber, Naxatra, II, p. 336. (12) Y 322 _ SATAPATHA-BRAHMANA, year, the seasons, he (Agni) entered: out of the seasons he accordingly thereby produces him. In order to avoid sameness, no two (of these forms) are alike; but. (the fault of) sameness he would undoubtedly commit, were any two of them alike. The characteristic form of the fore-offerings is (alternately), ‘May they accept,’ ‘May it (or he) accept!;’ and that of the after-offerings is, ‘For the abundant obtainment of abundant gift.’ . 28. The priests’ fee for this (sacrifice) consists of gold%. This sacrifice belongs to Agni, and gold is Agni’s seed*; this is why the priests’ fee consists of-gold. Or it may be an ox; for the latter is of the nature of Agni as far as its shoulder is concerned, since its shoulder (by carrying the yoke) is as if burnt by fire. Moreover, Agni is oblation-bearer to the gods, and that (ox) bears (or draws, loads) for men; this is why an ox may be given as the priests’ fee. Fourtu BRAHMANA. Il. THE AGNIHOTRA or MORNING AND EVENING LIBATIONS; anv THE AGNY-UPASTHANA or HOMAGE TO THE FIRES. 1. PragApati alone, indeed, existed here in the beginning. He considered, ‘How may I be repro- 1 See I, 5, 3, 15- 2 See also II, 2, 4,15. In Taitt.S.I, 5, 12 (referred to Katy. XI, 2, 37) ‘white gold’ (ragatam hiranyam), i.e. silver, is expressly mentioned as unsuitable for the dakshin4. The reason adduced is that, when the gods claimed back the goods deposited with Agni, he wept, and the tears he shed became silver; and hence, if one were to give silver as a dakshiza, there would be weeping in his house before a year had passed. ® See II, 1, 1, 5. 11 KANDA, 2 ADHYAYA, 4 BRAHMANA, 5. 323 duced?’ He toiled and performed acts of penance. He generated Agni from his mouth; and because he generated him from his mouth, therefore Agni is a consumer of food: and, verily, he who thus knows Agni to be a consumer of food, becomes himself a consumer of food. 2. He thus generated him first (agre) of the gods ; and therefore (he is called) Agni, for agni (they say) is the same as agri. He, being generated, went forth as the first (pdrva); for of him who goes first, they say that he goes at the head (agre). Such, then, is the origin and nature of that Agni. 3. PragApati then considered, ‘In that Agni I have generated a food-eater for myself; but, indeed, there is no other food here but myself, whom, surely, he would not eat. At that time this earth had, indeed, been rendered quite bald; there were neither plants nor trees. This, then, weighed on his mind.
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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