Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1ur viands, heavenward ! ' this, then, tends in a for- ward direction. 'Viands' (va^a)^ he says, because viands mean food : hence food is obtained (for the sacrificer) by this recitation. ' Heavenward ' he says, because those that tend heavenward are the half- 8. Agni we choose as messenger, As Hotrz' the all-knowing, — him, Performing well this sacrifice. 9. He who is kindled at the cult, Agni, the bright, the laudable, The flaming-locked, him we adore. 10, O Agni, worshipped, thou art lit : Adore, good worshipper, the gods ! Oblation-bearer, sure, art thou. 11. Make offerings! do reverence! — Him, Agni, while the cult proceeds. For your oblation-bearer choose ! ^ See further on, par. 22 seq. ^ Inasmuch as Agni, whilst coming to the sacrifice, goes away from the gods. Say. ^ In the Taitt. S. II, 5, 7, 3-4 also va^a is in the first place rendered by ' food,' while afterwards it is identified with the months (i.e. the coursers? gamana^ila. Say.); as abhidyava/^ (in the sense of ' shining in both directions,' i. e. in the form of the waxing and waning moon, Say.) is referred to the half-moons. I04 .DATAPATH A-BRAIIMAJVA. moons : it is, therefore, the half-moons which he obtains by this recitation. ' In havis rich ' he further says, because those that are rich in havis (milk, butter) are the cattle ; it is cattle, therefore, that he thereby obtains through the recitation. 10. 'With buttered (spoon) — ' he adds. Now Mathava, the (king of) Videgha\ carried Agni Vai^vanara in his mouth. The AVshi Gotama Rahu- ga.713. was his family priest. When addressed (by the latter), he made no answer to him, fearing lest Agni might fall* from his mouth. 1 1. He (the priest) began to invoke the latter with ^ To this important legend attention was first drawn by Professor Weber, Ind. Stud. I, 170 seq. (cf. also Ind. Streifen, I, p. 13; J. IMuir, Sanskrit Texts, II, p. 402). It was pointed out by Weber that this legend distinguishes three successive stages of the east- ward migration of the Brahmanical Hindus. In the first place the settlements of the Aryans had already been extended from the Vdngab (where they were settled in the times of the hymns of the Rig-veda) as far as the Sarasvati. They thence pushed forward, led by the Videgha Mathava and his priest, according to our legend, as far east as the river Sadanira (that is, 'she that is always filled with water '), which, according to Sayawa, is another name for the Kara toy a (the modern Kurattee, on which Bograh lies), which formed the eastern boundary of the Videhas ; or more probably the Ga;/^/aki (the
2ver Sadanira (that is, 'she that is always filled with water '), which, according to Sayawa, is another name for the Kara toy a (the modern Kurattee, on which Bograh lies), which formed the eastern boundary of the Videhas ; or more probably the Ga;/^/aki (the modern Gunduck, a noble river which falls into the Ganges opposite Patna, and) which formed the boun- dary between the Kosalas and the Videhas (cf. par. 17). It would appear from our legend, that for some time the Aryans did not ven- ture to cross this river ; but at the time of the author the country to the east of it had long been occupied by them. Sayawa takes the hero of the legend to be Videgha, the Mddhava or son of Madhu ; but Videgha, an older form of Videha, is more probably intended here (as Weber takes it) for the name of that people and country (corresponding to the modern Tirhut). The Agni Vaij-vanara (or Agni who is common to all men) of our legend Professor Weber considers a personification of Brahmanical worship and civilisation and the destructive effects of their extension. I KAiVDA, 4 ADHYAYA, I BRAHMAiVA, 1 6. IO5 verses of the Rig-veda, ' We kindle thee at the sacrifice, O wise Agni, thee the radiant, the mighty caller to the sacrificial feast (Rig-veda V, 26, 3)! — OVidegha!' 12. He (the king) did not answer. (The priest went on), ' Upwards, O Agni, dart thy brilliant, shining rays, thy flames, thy beams (Rig-veda VIII, 44, 16) ! — O Videgha-a-a !' 1 3. Still he did not answer. (The priest continued), ' Thee, O butter-sprinkled one, we invoke! (Rig-veda V, 26, 2);' so much he uttered, when at the very mentioning of butter, Agni Vaii'vanara flashed forth from the (king's) mouth : he was unable to hold him back ; he issued from his mouth, and fell down on this earth. 14. Mathava, the Videgha, was at that time on the (river) Sarasvati^ He (Agni) thence went burn- inof alongf this earth towards the east ; and Gotama Rahugra/^a and the Videorha Mathava followed after him as he was burning along. He burnt over (dried up) all these rivers. Now that (river), which is called ' Sadanira,' flows from the northern (Himalaya) moun- tain : that one he did not burn over. That one the Brahmans did not cross in former times, thinking, ' it has not been burnt over by Agni Vai^vanara.' 15. Now-a-days, however, there are many Brah- mans to the east of it. At that time it (the land east of the Sadanira) was very uncultivated, very marshy, because it had not been tasted by Agni Vai^vanara. 16.
3' it has not been burnt over by Agni Vai^vanara.' 15. Now-a-days, however, there are many Brah- mans to the east of it. At that time it (the land east of the Sadanira) was very uncultivated, very marshy, because it had not been tasted by Agni Vai^vanara. 16. Now-a-days, however, it is very cultivated, for the Brahmans have caused (Agni) to taste it through ^ Or, according to Sayawa, he was then in the Sarasvail, plunged into the river in order to quench the heat produced by Agni. I06 ^ATAPATHA-BRAHMAiVA. sacrifices. Even in late summer that (river), as it were, rages along- ^ : so cold is it, not having been burnt over by Agni Vai^vanara. 17. Mathava, the Videgha, then said (to Agni), 'Where am I to abide ?' 'To the east of this (river) be thy abode ! ' said he. Even now this (river) forms the boundary of the Kosalas and Yidehas ; for these are the Mathavas (or descendants of Mathava). 18. Gotama Rahuga//a then said (to Mathava), 'Why didst thou not answer when addressed by us?' He replied, 'Agni Vaii-vanara was in my mouth; I did not reply, lest he should escape from my mouth.' 19. ' How then did this happen ?' — 'At the moment when thou didst utter the words, " (Thee), O butter- sprinkled one, we invoke!" just then, at the mention of butter, Agni Vaii"vanara flashed forth from my mouth ; I was unable to hold him back, he issued from my mouth.' 20. That (word) in the samidhenis, therefore, which contains butter (ghr/ta) is especially suitable for kindling (sam-indh); and by it he accordingly kindles him (Agni, the fire) and bestows vigour on this (sacrificer). 21. Now that (word) is ghrita/cya, 'with the buttered (spoon).' — ' He nears- the gods, wishful of bliss.' Wishful of bliss, truly, is the sacrificer, since he wishes to approach the gods, to go to^ ^ That is to say, it is not affected by the heat of the summer, as the other rivers, but rushes along as rapidly and as well-filled as ever. ^ Gigati is taken by Saya;/a in the sense of ' he sings, praises.' Our author, on the other hand, seems to interpret it by ' he conquers (g'i);' see, however, next note. ^ The text has, ' Sa hi devan ^^Mgishati sa hi devan ^i,^iga;//sati.' The Ka«va recension has the same reading, except that it omits 'hi' I KAiVDA, 4 ADHYAYA, I BRAHMAA^A, 24. 107 the gods : therefore he says, ' he nears the gods, wishful of bhss.' This (verse), which is addressed to Agni, is undefined (vague) ; and undefined, doubt- less, is the 'All:' he thus commences (this holy work) with the All, 22.
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.
1ur viands, heavenward ! ' this, then, tends in a for- ward direction. 'Viands' (va^a)^ he says, because viands mean food : hence food is obtained (for the sacrificer) by this recitation. ' Heavenward ' he says, because those that tend heavenward are the half- 8. Agni we choose as messenger, As Hotrz' the all-knowing, — him, Performing well this sacrifice. 9. He who is kindled at the cult, Agni, the bright, the laudable, The flaming-locked, him we adore. 10, O Agni, worshipped, thou art lit : Adore, good worshipper, the gods ! Oblation-bearer, sure, art thou. 11. Make offerings! do reverence! — Him, Agni, while the cult proceeds. For your oblation-bearer choose ! ^ See further on, par. 22 seq. ^ Inasmuch as Agni, whilst coming to the sacrifice, goes away from the gods. Say. ^ In the Taitt. S. II, 5, 7, 3-4 also va^a is in the first place rendered by ' food,' while afterwards it is identified with the months (i.e. the coursers? gamana^ila. Say.); as abhidyava/^ (in the sense of ' shining in both directions,' i. e. in the form of the waxing and waning moon, Say.) is referred to the half-moons. I04 .DATAPATH A-BRAIIMAJVA. moons : it is, therefore, the half-moons which he obtains by this recitation. ' In havis rich ' he further says, because those that are rich in havis (milk, butter) are the cattle ; it is cattle, therefore, that he thereby obtains through the recitation. 10. 'With buttered (spoon) — ' he adds. Now Mathava, the (king of) Videgha\ carried Agni Vai^vanara in his mouth. The AVshi Gotama Rahu- ga.713. was his family priest. When addressed (by the latter), he made no answer to him, fearing lest Agni might fall* from his mouth. 1 1. He (the priest) began to invoke the latter with ^ To this important legend attention was first drawn by Professor Weber, Ind. Stud. I, 170 seq. (cf. also Ind. Streifen, I, p. 13; J. IMuir, Sanskrit Texts, II, p. 402). It was pointed out by Weber that this legend distinguishes three successive stages of the east- ward migration of the Brahmanical Hindus. In the first place the settlements of the Aryans had already been extended from the Vdngab (where they were settled in the times of the hymns of the Rig-veda) as far as the Sarasvati. They thence pushed forward, led by the Videgha Mathava and his priest, according to our legend, as far east as the river Sadanira (that is, 'she that is always filled with water '), which, according to Sayawa, is another name for the Kara toy a (the modern Kurattee, on which Bograh lies), which formed the eastern boundary of the Videhas ; or more probably the Ga;/^/aki (the
2ver Sadanira (that is, 'she that is always filled with water '), which, according to Sayawa, is another name for the Kara toy a (the modern Kurattee, on which Bograh lies), which formed the eastern boundary of the Videhas ; or more probably the Ga;/^/aki (the modern Gunduck, a noble river which falls into the Ganges opposite Patna, and) which formed the boun- dary between the Kosalas and the Videhas (cf. par. 17). It would appear from our legend, that for some time the Aryans did not ven- ture to cross this river ; but at the time of the author the country to the east of it had long been occupied by them. Sayawa takes the hero of the legend to be Videgha, the Mddhava or son of Madhu ; but Videgha, an older form of Videha, is more probably intended here (as Weber takes it) for the name of that people and country (corresponding to the modern Tirhut). The Agni Vaij-vanara (or Agni who is common to all men) of our legend Professor Weber considers a personification of Brahmanical worship and civilisation and the destructive effects of their extension. I KAiVDA, 4 ADHYAYA, I BRAHMAiVA, 1 6. IO5 verses of the Rig-veda, ' We kindle thee at the sacrifice, O wise Agni, thee the radiant, the mighty caller to the sacrificial feast (Rig-veda V, 26, 3)! — OVidegha!' 12. He (the king) did not answer. (The priest went on), ' Upwards, O Agni, dart thy brilliant, shining rays, thy flames, thy beams (Rig-veda VIII, 44, 16) ! — O Videgha-a-a !' 1 3. Still he did not answer. (The priest continued), ' Thee, O butter-sprinkled one, we invoke! (Rig-veda V, 26, 2);' so much he uttered, when at the very mentioning of butter, Agni Vaii'vanara flashed forth from the (king's) mouth : he was unable to hold him back ; he issued from his mouth, and fell down on this earth. 14. Mathava, the Videgha, was at that time on the (river) Sarasvati^ He (Agni) thence went burn- inof alongf this earth towards the east ; and Gotama Rahugra/^a and the Videorha Mathava followed after him as he was burning along. He burnt over (dried up) all these rivers. Now that (river), which is called ' Sadanira,' flows from the northern (Himalaya) moun- tain : that one he did not burn over. That one the Brahmans did not cross in former times, thinking, ' it has not been burnt over by Agni Vai^vanara.' 15. Now-a-days, however, there are many Brah- mans to the east of it. At that time it (the land east of the Sadanira) was very uncultivated, very marshy, because it had not been tasted by Agni Vai^vanara. 16.
3' it has not been burnt over by Agni Vai^vanara.' 15. Now-a-days, however, there are many Brah- mans to the east of it. At that time it (the land east of the Sadanira) was very uncultivated, very marshy, because it had not been tasted by Agni Vai^vanara. 16. Now-a-days, however, it is very cultivated, for the Brahmans have caused (Agni) to taste it through ^ Or, according to Sayawa, he was then in the Sarasvail, plunged into the river in order to quench the heat produced by Agni. I06 ^ATAPATHA-BRAHMAiVA. sacrifices. Even in late summer that (river), as it were, rages along- ^ : so cold is it, not having been burnt over by Agni Vai^vanara. 17. Mathava, the Videgha, then said (to Agni), 'Where am I to abide ?' 'To the east of this (river) be thy abode ! ' said he. Even now this (river) forms the boundary of the Kosalas and Yidehas ; for these are the Mathavas (or descendants of Mathava). 18. Gotama Rahuga//a then said (to Mathava), 'Why didst thou not answer when addressed by us?' He replied, 'Agni Vaii-vanara was in my mouth; I did not reply, lest he should escape from my mouth.' 19. ' How then did this happen ?' — 'At the moment when thou didst utter the words, " (Thee), O butter- sprinkled one, we invoke!" just then, at the mention of butter, Agni Vaii"vanara flashed forth from my mouth ; I was unable to hold him back, he issued from my mouth.' 20. That (word) in the samidhenis, therefore, which contains butter (ghr/ta) is especially suitable for kindling (sam-indh); and by it he accordingly kindles him (Agni, the fire) and bestows vigour on this (sacrificer). 21. Now that (word) is ghrita/cya, 'with the buttered (spoon).' — ' He nears- the gods, wishful of bliss.' Wishful of bliss, truly, is the sacrificer, since he wishes to approach the gods, to go to^ ^ That is to say, it is not affected by the heat of the summer, as the other rivers, but rushes along as rapidly and as well-filled as ever. ^ Gigati is taken by Saya;/a in the sense of ' he sings, praises.' Our author, on the other hand, seems to interpret it by ' he conquers (g'i);' see, however, next note. ^ The text has, ' Sa hi devan ^^Mgishati sa hi devan ^i,^iga;//sati.' The Ka«va recension has the same reading, except that it omits 'hi' I KAiVDA, 4 ADHYAYA, I BRAHMAA^A, 24. 107 the gods : therefore he says, ' he nears the gods, wishful of bhss.' This (verse), which is addressed to Agni, is undefined (vague) ; and undefined, doubt- less, is the 'All:' he thus commences (this holy work) with the All, 22.
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.
No commentary for this page.