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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1ld not approach (the fires), fearing lest he should offend them, lest he should become hateful to them. 5. Then as to why he should nevertheless ap- proach (the fires). The sacrifice, assuredly, belongs to the gods, and the prayer for blessing to the sacrificer. Now the (Agnihotra) libation, doubtless, is the same as the sacrifice; and what he does ^ in now approaching (the fires), that indeed is the sacrificer's prayer for blessing. 6. And again, why he should not approach (the fires). Whosoever follows either a Brahman or Kshatriya, praising him, thinking, ' He will give me gifts, he will build me a house,' to him, if he strives to please him both in speech and deed, that (master of his) will think himself bound to give gifts. Whosoever, on the other hand, says, 'What art thou to me, that givest me nothing?' him that (master) is likely to hate, to become disgusted with. Hence one should not approach (the fire) ; for by kindling and offering in it, he already supplicates it, and he should not therefore approach (and importune it again). 7. And again, why he should nevertheless ap- proach (the fires). He alone that asks finds a giver; and the master, moreover, knows nothing of his dependent. But when the latter says, ' I am thy dependent: support me!' then he does know him, and feels himself bound to support him. Let him therefore approach (the fires). This then is the ' The Ka«va text has : ' And when he approaches (the fires), that (represents) the sacrificer's wish for blessing : what there is here for him, that indeed he thereby makes his own (atmani kurute).' II KAiVJDA, 3 ADHYAYA, 4 BRAHMAiVA, II. 349 whole (argument) as to why one should approach (the fires). 8. Now that (fire) being Pra^apati, — when the Agnlhotra is offered, he casts the seed of all that he rules over, of all that is after his manner : and by approaching (the fire) one imitates (him in) all this, one reproduces all this ^ 9. He begins to pray ^ with the verse (Va^. S. Ill, 11) containing the word 'upon (upa).' Now the word ' upon ' means this (earth), and that in a twofold way : for whatever is produced here, that is produced upon (upa-^an) this (earth); and whatever decays, that is buried (upa-vap^) in this (earth) : hence there is here imperishable, ever- increasing abundance, and with that imperishable abundance he begins. 10. He prays, 'Entering upon the worship — ,' worship (adhvara) doubtless means sacrifice : ' en- tering upon the sacrifice ' is what he means to say.
2th) : hence there is here imperishable, ever- increasing abundance, and with that imperishable abundance he begins. 10. He prays, 'Entering upon the worship — ,' worship (adhvara) doubtless means sacrifice : ' en- tering upon the sacrifice ' is what he means to say. *-^Let us offer prayer to Agni — ,' for he is indeed about to offer prayer to him ; ' — to him who hears us even from afar!' thereby he means to say, 'Al- though thou art afar from us, yet do thou hear this our (prayer), do thou so far think well of it !' 11. [He continues, Vi^. S. HI, 12], 'Agni, the head, ^ Or, 'this Air {idsLm sarvam). The Ka?/va text has bhii- manam, ' abundance,' instead. ^ The mode of approaching and worshipping the fires (agny- upasthana) detailed in pars. 9-41 is ascribed to Vatsapri (author of Rig-vedalX, 68; X, 45 and 46), and therefore termed vatsapra- upasthana. It is, however, also called mahopasthana (or dir- ghopasthana), or great (long) worship, as distinguished from the so-called kshullakopasthana (or laghfipasthana), or little (short) worship, described in II, 4, i, and ascribed to Asuri. * Or ' upa-kiryate,' according to the Ka7/va text. 350 ^atapatha-brAhmaa^a. the summit of the sky ; he, the lord of the earth, animates the seeds of the waters.' He thereby fol- lows (and praises) him : — even as a supplicant would speak politely, ' Surely thou art the descendant of so and so ! surely thou art able to do this ! ' so (he does) by this (verse). 12. Thereupon the verse to Indra and Agni (Va^. S. Ill, 13), 'You two, O Indra and Agni, I will invoke ; you two I will delight together with kindly office ; you two, the givers of strength and wealth, — you two I invoke for the obtainment of strength!' Indra, doubtless, is the same as that burning (sun); when he sets, then he enters the Ahavaniya; — hence he now approaches these two that are thus united, thinking, ' May the two, united, grant me favours :' this is why the Indra- Agni (verse is muttered). 13. [He continues, ib. 14 seq.], * This is thy natural womb, whence born thou shonest forth : knowing this, arise, O Agni, and increase our substance!' — substance, doubtless, means affluence: 'grant to us ever-increasing affluence!' is what he thereby says. 14. * First was he founded by the founders here, the best offering priest, worthy of praise at the sacrifices ; he whom Apnavana and the Bh?7gus kindled S shining brightly in the wood, and spreading from house to house :' — even as a supplicant would speak politely, ' Surely thou art the descendant of so and so! surely thou art able to do this!' so in this (verse).
3s ; he whom Apnavana and the Bh?7gus kindled S shining brightly in the wood, and spreading from house to house :' — even as a supplicant would speak politely, ' Surely thou art the descendant of so and so! surely thou art able to do this!' so in this (verse). And what he (Agni) really is, as such he speaks of him when he says ' spreading from house to house,' for he does indeed spread from house to house. ^ Or, as Grassmann, in his translation of the Jiiksamhiia., takes it, ' he whom the active Bhr/gus kindled.' II KANDA, 3 ADHYAYA, 4 BRAHMAiVA, 20. 35 1 15. 'In accordance with his old (pratna) splen- dour, the dauntless have milked the shining juice from the wise one that oriveth a hundredfold.' The o richest of gifts, indeed, is the hundredfold gift ; and in order to obtain that (giver) he says, ' the wise one that giveth a hundredfold.' 16. This is a hymn of six verses collected (from the 7?/k) ; the first of them containing (the word) 'upon,' and the last containing (the word) 'old' (pratna). And this we recited, because she (the earth) is the one that contains the (word) ' upon ;' and that which is ' old ' doubtless is yonder (sky), for as many gods as there were ' of old,' in the beginning, so many gods there are now, and hence the ' old ' means yonder (sky). Now within these two (worlds) all desires are contained; and these two are in accord with each other for his (the sacrificer's) benefit, and concede all his wishes. 1 7. Thrice he mutters the first (verse) and thrice the last ; for of threefold beginning are sacrifices, and of threefold termination : therefore he mutters thrice the first and the last (verses). 18. Now, in offering the Agnihotra, whatever mis- take one commits, either in word or deed, thereby he injures either his own body, or his life, or his vigour, or his offspring. 19. Accordingly (he mutters the texts, Vaf. S. Ill, 17),' Thou, O Agni, art the protector of bodies : protect my body ! Thou, O Agni, art the giver of life : give me life ! Thou, O Agni, art the giver of vigour : give me vigour ! O Agni, what defect there is in my body, supply that for me ! ' 20. And whatever mistake he commits, in offering the Ao-nihotra, either in word or deed, thereby he 352 DATAPATH A-BRAHMAiVA. injures either his own body, or his Hfe, or his vigour, or his offspring: *make that up for me!' he thereby says ; and accordingly that (defect) is again made up for him. 2 1. [He continues, Va^. S.
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.
1ld not approach (the fires), fearing lest he should offend them, lest he should become hateful to them. 5. Then as to why he should nevertheless ap- proach (the fires). The sacrifice, assuredly, belongs to the gods, and the prayer for blessing to the sacrificer. Now the (Agnihotra) libation, doubtless, is the same as the sacrifice; and what he does ^ in now approaching (the fires), that indeed is the sacrificer's prayer for blessing. 6. And again, why he should not approach (the fires). Whosoever follows either a Brahman or Kshatriya, praising him, thinking, ' He will give me gifts, he will build me a house,' to him, if he strives to please him both in speech and deed, that (master of his) will think himself bound to give gifts. Whosoever, on the other hand, says, 'What art thou to me, that givest me nothing?' him that (master) is likely to hate, to become disgusted with. Hence one should not approach (the fire) ; for by kindling and offering in it, he already supplicates it, and he should not therefore approach (and importune it again). 7. And again, why he should nevertheless ap- proach (the fires). He alone that asks finds a giver; and the master, moreover, knows nothing of his dependent. But when the latter says, ' I am thy dependent: support me!' then he does know him, and feels himself bound to support him. Let him therefore approach (the fires). This then is the ' The Ka«va text has : ' And when he approaches (the fires), that (represents) the sacrificer's wish for blessing : what there is here for him, that indeed he thereby makes his own (atmani kurute).' II KAiVJDA, 3 ADHYAYA, 4 BRAHMAiVA, II. 349 whole (argument) as to why one should approach (the fires). 8. Now that (fire) being Pra^apati, — when the Agnlhotra is offered, he casts the seed of all that he rules over, of all that is after his manner : and by approaching (the fire) one imitates (him in) all this, one reproduces all this ^ 9. He begins to pray ^ with the verse (Va^. S. Ill, 11) containing the word 'upon (upa).' Now the word ' upon ' means this (earth), and that in a twofold way : for whatever is produced here, that is produced upon (upa-^an) this (earth); and whatever decays, that is buried (upa-vap^) in this (earth) : hence there is here imperishable, ever- increasing abundance, and with that imperishable abundance he begins. 10. He prays, 'Entering upon the worship — ,' worship (adhvara) doubtless means sacrifice : ' en- tering upon the sacrifice ' is what he means to say.
2th) : hence there is here imperishable, ever- increasing abundance, and with that imperishable abundance he begins. 10. He prays, 'Entering upon the worship — ,' worship (adhvara) doubtless means sacrifice : ' en- tering upon the sacrifice ' is what he means to say. *-^Let us offer prayer to Agni — ,' for he is indeed about to offer prayer to him ; ' — to him who hears us even from afar!' thereby he means to say, 'Al- though thou art afar from us, yet do thou hear this our (prayer), do thou so far think well of it !' 11. [He continues, Vi^. S. HI, 12], 'Agni, the head, ^ Or, 'this Air {idsLm sarvam). The Ka?/va text has bhii- manam, ' abundance,' instead. ^ The mode of approaching and worshipping the fires (agny- upasthana) detailed in pars. 9-41 is ascribed to Vatsapri (author of Rig-vedalX, 68; X, 45 and 46), and therefore termed vatsapra- upasthana. It is, however, also called mahopasthana (or dir- ghopasthana), or great (long) worship, as distinguished from the so-called kshullakopasthana (or laghfipasthana), or little (short) worship, described in II, 4, i, and ascribed to Asuri. * Or ' upa-kiryate,' according to the Ka7/va text. 350 ^atapatha-brAhmaa^a. the summit of the sky ; he, the lord of the earth, animates the seeds of the waters.' He thereby fol- lows (and praises) him : — even as a supplicant would speak politely, ' Surely thou art the descendant of so and so ! surely thou art able to do this ! ' so (he does) by this (verse). 12. Thereupon the verse to Indra and Agni (Va^. S. Ill, 13), 'You two, O Indra and Agni, I will invoke ; you two I will delight together with kindly office ; you two, the givers of strength and wealth, — you two I invoke for the obtainment of strength!' Indra, doubtless, is the same as that burning (sun); when he sets, then he enters the Ahavaniya; — hence he now approaches these two that are thus united, thinking, ' May the two, united, grant me favours :' this is why the Indra- Agni (verse is muttered). 13. [He continues, ib. 14 seq.], * This is thy natural womb, whence born thou shonest forth : knowing this, arise, O Agni, and increase our substance!' — substance, doubtless, means affluence: 'grant to us ever-increasing affluence!' is what he thereby says. 14. * First was he founded by the founders here, the best offering priest, worthy of praise at the sacrifices ; he whom Apnavana and the Bh?7gus kindled S shining brightly in the wood, and spreading from house to house :' — even as a supplicant would speak politely, ' Surely thou art the descendant of so and so! surely thou art able to do this!' so in this (verse).
3s ; he whom Apnavana and the Bh?7gus kindled S shining brightly in the wood, and spreading from house to house :' — even as a supplicant would speak politely, ' Surely thou art the descendant of so and so! surely thou art able to do this!' so in this (verse). And what he (Agni) really is, as such he speaks of him when he says ' spreading from house to house,' for he does indeed spread from house to house. ^ Or, as Grassmann, in his translation of the Jiiksamhiia., takes it, ' he whom the active Bhr/gus kindled.' II KANDA, 3 ADHYAYA, 4 BRAHMAiVA, 20. 35 1 15. 'In accordance with his old (pratna) splen- dour, the dauntless have milked the shining juice from the wise one that oriveth a hundredfold.' The o richest of gifts, indeed, is the hundredfold gift ; and in order to obtain that (giver) he says, ' the wise one that giveth a hundredfold.' 16. This is a hymn of six verses collected (from the 7?/k) ; the first of them containing (the word) 'upon,' and the last containing (the word) 'old' (pratna). And this we recited, because she (the earth) is the one that contains the (word) ' upon ;' and that which is ' old ' doubtless is yonder (sky), for as many gods as there were ' of old,' in the beginning, so many gods there are now, and hence the ' old ' means yonder (sky). Now within these two (worlds) all desires are contained; and these two are in accord with each other for his (the sacrificer's) benefit, and concede all his wishes. 1 7. Thrice he mutters the first (verse) and thrice the last ; for of threefold beginning are sacrifices, and of threefold termination : therefore he mutters thrice the first and the last (verses). 18. Now, in offering the Agnihotra, whatever mis- take one commits, either in word or deed, thereby he injures either his own body, or his life, or his vigour, or his offspring. 19. Accordingly (he mutters the texts, Vaf. S. Ill, 17),' Thou, O Agni, art the protector of bodies : protect my body ! Thou, O Agni, art the giver of life : give me life ! Thou, O Agni, art the giver of vigour : give me vigour ! O Agni, what defect there is in my body, supply that for me ! ' 20. And whatever mistake he commits, in offering the Ao-nihotra, either in word or deed, thereby he 352 DATAPATH A-BRAHMAiVA. injures either his own body, or his Hfe, or his vigour, or his offspring: *make that up for me!' he thereby says ; and accordingly that (defect) is again made up for him. 2 1. [He continues, Va^. S.
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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