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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1DHYAYA, 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. [He recites the second samidheni] : ' Come hither, Agni, to expand!' — 'To expand' he says, because at the beginning these worlds were well- nigh contiguous to one another : at that time one could touch the sky thus^ 23. The gods desired, ' How could these worlds of ours become farther apart from one another ? How could there be more space for us ?' They breathed through them (the worlds) with these three syllables (forming the word) 'vitaye-,' and these worlds became far apart from one another ; and there was then ampler space for the gods : ample space, therefore, he will have for whom, knowing this, they recite this (verse) containing (the word) ' vitaye.' 24. He proceeds, ' Invoked for the giver of obla- tions!' 'The giver of oblations^,' of course, is the in both cases. Instead of^igawsati, however, some MSS., as well as Sayawa, read ^igha/«sati ('he wishes to conquer, or beat, the gods'), probably an old corruption, easily accounted for by the circumstance that ^igishati is the regular desiderative of ^i, 'to conquer,' though it also occurs in some passages as the desiderative of ga, 'to go.' Saya«a, however, though he reads ^igha7«sati, here allows to the root han (with Naigh. 2, 14) the meaning of ' to go.' Cf. Weber, Omina und Portenta, p. 406, note 4. ^ Viz. by stretching the arms upwards. Saya;za. ^ That is, vi-itaye, 'for going asunder,' a fanciful analysis of the word viti ; the correct rendering is ' for the meal or food,' ' for the feast.' ^ Havyadati, the correct meaning of the word is ' the giving of oblations.' io8 5ATAPATHA-BRAhMA-?\7A. sacrificer : hence ' invoked for the sacrificer' is what he thereby means to say. — ' As Hotri on the barhis sit!' Agni, indeed, is the Hotr/, and the barhis (the covering of sacrificial grass on the akar) is this world : hence he thereby establishes Agni (the fire) in this world, as this fire is established (or, beneficial, hita) in this world. This (verse), then, is recited with reference to this world (the earth) : through it this world is conquered by him for whom, knowing this, they recite this (verse). 25. [He recites the third simidheni]: 'With samidhs thee, O Ahgiras !' — with samidhs (kindling- sticks), indeed, the Aiigiras kindled him.
2ence to this world (the earth) : through it this world is conquered by him for whom, knowing this, they recite this (verse). 25. [He recites the third simidheni]: 'With samidhs thee, O Ahgiras !' — with samidhs (kindling- sticks), indeed, the Aiigiras kindled him. ' O Ari- giras !' he says, for Agni is indeed Aiigiras ^ — 'With butter we exhilarate!' This (viz. ghr/tena, 'with butter') is a word which is especially suitable for the kindling of Agni : by it he kindles him, and bestows vigour on this (sacrificer). 26. 'Shine forth, O youngest, brilliantly!' he adds ; for brilliantly he shines, when kindled ; and ' O youngest !' he says, because he is really the youngest Agni-: therefore he says, 'O youngest!' This (verse) is recited with reference to yonder world, to wit, the aerial world ; hence this (verse), which is addressed to Agni, is undefined, for unde- fined is yonder world : that world he thereby gains, for whom, knowing this, they recite this verse. 27. [He recites the fourth samidheni]: 'Agni, do thou obtain for us that (region) wide and ' Rig-veda I, 31, i, he is called the first of the Angiras. ^ The fire which has just been kindled is frcciuemly called the youngest (yavish///a). Saya;/a takes it as 'the ever young.' See also the legend regarding the three Agnis who preceded the present Agni in the office of divine Hotr/, I, 2, 3, i ; 3, 3, 13. I KAiVDA, 4 ADHYAYA, I BRAHMAA^A, 30. IO9 glorious!' For wide, indeed, is yonder (region) wherein the gods (dwell), and glorious is that (region) wherein the gods (dwell). When he says, ' Do thou obtain for us \' he means to say, ' make us go to it !' 28. 'That great and mighty one, O God!' For great, indeed, is yonder (region) wherein the gods (dwell), and mighty^ is that wherein the gods (dwell). This (verse), then, is recited with reference to yonder world : that heavenly world he thereby gains, for whom, knowing this, they recite this (verse). 29. He recites (the fifth samidheni): 'Praise- worthy he, adorable,' for worthy of praise he is, and worthy of adoration ; — ' visible through the veil of gloom,' for when kindled he is seen right through the gloom ; — ' Agni, the mighty one (bull), is lit,' for he is indeed lit up, the mighty one. [He recites the sixth samidheni]: 'The mighty Agni is lit up,' for he is indeed lit up. 30.
3hrough the veil of gloom,' for when kindled he is seen right through the gloom ; — ' Agni, the mighty one (bull), is lit,' for he is indeed lit up, the mighty one. [He recites the sixth samidheni]: 'The mighty Agni is lit up,' for he is indeed lit up. 30. 'Yea^ as a horse that bears the gods,' for having become a horse he does indeed carry the sacrifice to the gods: the (word) 'na' which occurs in this verse has the meaning of 'om' (verily); hence he says, ' Yea, as a horse that bears to the gods.' ^ Vivasasi, Sayawa explains it by prakasaya, 'illuminate it;' but cf. Saya«a on Rig-veda VI, 16, asman aHV/a abhigamaya, ' make it (dhanam) come to us/ ^ Suvirya is taken by our author as an adjective, co-ordinate with the others ; but it is evidently a noun (' abundance of heroes ' or ' manliness, manly power,' St. Petersburg Dictionary) qualified by the adjectives. ' Na is taken by our author as a particle of asseveration ; though in reality it is a particle of comparison. In later Sanskrit na is only used as particle of negation. no ^ATAPATHA-BRAHMAJVA. 31. 'With offerings him they glorify,' for with offerings men indeed glorify him ; therefore he says, 'with offerings him they glorify.' 32. [He recites the seventh samidheni]: 'O mighty one M we mighty men do kindle thee, the mighty one!' for they indeed kindle him; — 'O Agni. thee that brightly shines!' for he indeed shone brightly when he was kindled. 33. He recites this tristich which contains the word (vrzshan), 'mighty.' All these kindling verses, it is true, are addressed to Agni; Indra, however, is the deity of sacrifice, Indra is the mighty (hero) ; hence these his (the sacrificer's) kindling verses thereby become possessed of Indra : this is the reason why he recites the tristich con- taining the word ' mighty.' 34. He recites [the eighth samidheni]: 'Agni we choose as messenger!' Now the gods and the A suras, both of them sprang from Pra^apati, were contending for superiority. When they were thus contending, the gayatri stood between them. That gayatri was the same as this earth, and this earth indeed lay between them 2. Now both of them knew that whichever she would side with, they would be victorious and the others would be defeated. Both parties then invited her secretly to come to them. Agni acted as messenger for the gods ; and an Asura-Rakshas, named Sa- ' V/-/slm.n,'lhe male, ihe vigorous one, the bull;' cf. Max IMiiller, Translation of Rig-veda Sanhila, I, p. 121 seq.
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.
1DHYAYA, 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. [He recites the second samidheni] : ' Come hither, Agni, to expand!' — 'To expand' he says, because at the beginning these worlds were well- nigh contiguous to one another : at that time one could touch the sky thus^ 23. The gods desired, ' How could these worlds of ours become farther apart from one another ? How could there be more space for us ?' They breathed through them (the worlds) with these three syllables (forming the word) 'vitaye-,' and these worlds became far apart from one another ; and there was then ampler space for the gods : ample space, therefore, he will have for whom, knowing this, they recite this (verse) containing (the word) ' vitaye.' 24. He proceeds, ' Invoked for the giver of obla- tions!' 'The giver of oblations^,' of course, is the in both cases. Instead of^igawsati, however, some MSS., as well as Sayawa, read ^igha/«sati ('he wishes to conquer, or beat, the gods'), probably an old corruption, easily accounted for by the circumstance that ^igishati is the regular desiderative of ^i, 'to conquer,' though it also occurs in some passages as the desiderative of ga, 'to go.' Saya«a, however, though he reads ^igha7«sati, here allows to the root han (with Naigh. 2, 14) the meaning of ' to go.' Cf. Weber, Omina und Portenta, p. 406, note 4. ^ Viz. by stretching the arms upwards. Saya;za. ^ That is, vi-itaye, 'for going asunder,' a fanciful analysis of the word viti ; the correct rendering is ' for the meal or food,' ' for the feast.' ^ Havyadati, the correct meaning of the word is ' the giving of oblations.' io8 5ATAPATHA-BRAhMA-?\7A. sacrificer : hence ' invoked for the sacrificer' is what he thereby means to say. — ' As Hotri on the barhis sit!' Agni, indeed, is the Hotr/, and the barhis (the covering of sacrificial grass on the akar) is this world : hence he thereby establishes Agni (the fire) in this world, as this fire is established (or, beneficial, hita) in this world. This (verse), then, is recited with reference to this world (the earth) : through it this world is conquered by him for whom, knowing this, they recite this (verse). 25. [He recites the third simidheni]: 'With samidhs thee, O Ahgiras !' — with samidhs (kindling- sticks), indeed, the Aiigiras kindled him.
2ence to this world (the earth) : through it this world is conquered by him for whom, knowing this, they recite this (verse). 25. [He recites the third simidheni]: 'With samidhs thee, O Ahgiras !' — with samidhs (kindling- sticks), indeed, the Aiigiras kindled him. ' O Ari- giras !' he says, for Agni is indeed Aiigiras ^ — 'With butter we exhilarate!' This (viz. ghr/tena, 'with butter') is a word which is especially suitable for the kindling of Agni : by it he kindles him, and bestows vigour on this (sacrificer). 26. 'Shine forth, O youngest, brilliantly!' he adds ; for brilliantly he shines, when kindled ; and ' O youngest !' he says, because he is really the youngest Agni-: therefore he says, 'O youngest!' This (verse) is recited with reference to yonder world, to wit, the aerial world ; hence this (verse), which is addressed to Agni, is undefined, for unde- fined is yonder world : that world he thereby gains, for whom, knowing this, they recite this verse. 27. [He recites the fourth samidheni]: 'Agni, do thou obtain for us that (region) wide and ' Rig-veda I, 31, i, he is called the first of the Angiras. ^ The fire which has just been kindled is frcciuemly called the youngest (yavish///a). Saya;/a takes it as 'the ever young.' See also the legend regarding the three Agnis who preceded the present Agni in the office of divine Hotr/, I, 2, 3, i ; 3, 3, 13. I KAiVDA, 4 ADHYAYA, I BRAHMAA^A, 30. IO9 glorious!' For wide, indeed, is yonder (region) wherein the gods (dwell), and glorious is that (region) wherein the gods (dwell). When he says, ' Do thou obtain for us \' he means to say, ' make us go to it !' 28. 'That great and mighty one, O God!' For great, indeed, is yonder (region) wherein the gods (dwell), and mighty^ is that wherein the gods (dwell). This (verse), then, is recited with reference to yonder world : that heavenly world he thereby gains, for whom, knowing this, they recite this (verse). 29. He recites (the fifth samidheni): 'Praise- worthy he, adorable,' for worthy of praise he is, and worthy of adoration ; — ' visible through the veil of gloom,' for when kindled he is seen right through the gloom ; — ' Agni, the mighty one (bull), is lit,' for he is indeed lit up, the mighty one. [He recites the sixth samidheni]: 'The mighty Agni is lit up,' for he is indeed lit up. 30.
3hrough the veil of gloom,' for when kindled he is seen right through the gloom ; — ' Agni, the mighty one (bull), is lit,' for he is indeed lit up, the mighty one. [He recites the sixth samidheni]: 'The mighty Agni is lit up,' for he is indeed lit up. 30. 'Yea^ as a horse that bears the gods,' for having become a horse he does indeed carry the sacrifice to the gods: the (word) 'na' which occurs in this verse has the meaning of 'om' (verily); hence he says, ' Yea, as a horse that bears to the gods.' ^ Vivasasi, Sayawa explains it by prakasaya, 'illuminate it;' but cf. Saya«a on Rig-veda VI, 16, asman aHV/a abhigamaya, ' make it (dhanam) come to us/ ^ Suvirya is taken by our author as an adjective, co-ordinate with the others ; but it is evidently a noun (' abundance of heroes ' or ' manliness, manly power,' St. Petersburg Dictionary) qualified by the adjectives. ' Na is taken by our author as a particle of asseveration ; though in reality it is a particle of comparison. In later Sanskrit na is only used as particle of negation. no ^ATAPATHA-BRAHMAJVA. 31. 'With offerings him they glorify,' for with offerings men indeed glorify him ; therefore he says, 'with offerings him they glorify.' 32. [He recites the seventh samidheni]: 'O mighty one M we mighty men do kindle thee, the mighty one!' for they indeed kindle him; — 'O Agni. thee that brightly shines!' for he indeed shone brightly when he was kindled. 33. He recites this tristich which contains the word (vrzshan), 'mighty.' All these kindling verses, it is true, are addressed to Agni; Indra, however, is the deity of sacrifice, Indra is the mighty (hero) ; hence these his (the sacrificer's) kindling verses thereby become possessed of Indra : this is the reason why he recites the tristich con- taining the word ' mighty.' 34. He recites [the eighth samidheni]: 'Agni we choose as messenger!' Now the gods and the A suras, both of them sprang from Pra^apati, were contending for superiority. When they were thus contending, the gayatri stood between them. That gayatri was the same as this earth, and this earth indeed lay between them 2. Now both of them knew that whichever she would side with, they would be victorious and the others would be defeated. Both parties then invited her secretly to come to them. Agni acted as messenger for the gods ; and an Asura-Rakshas, named Sa- ' V/-/slm.n,'lhe male, ihe vigorous one, the bull;' cf. Max IMiiller, Translation of Rig-veda Sanhila, I, p. 121 seq.
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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