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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1be 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. "^ ' On the {o\> of Mount Meru lies the city of Amardvati, wherein the gods dwell ; and beneath Meru lies Iravati, the city of the Asuras : between these two lies the earth.' Saya//a. I KANDA, 4 ADHYAYA, I BRAHMAiVA, 36. Ill harakshas^ for the Asuras. She then followed Agni : he therefore recites, ' Agni we choose for messenger,' because he was the messenger of the gods. — 'As Hot;/ the all-knowing, him!' 35. Here now some people recite, ' He who is the Hotr^ of the all-knowing^;' lest (in saying 'for Hotri, the all-knowing, him') one should say to oneself 'enough (i.e. have done)!' This, however, he should not do ; for by (doing) so they do at the sacrifice what is human ; and what is human, is inauspicious at a sacrifice. Therefore, lest he should do what is inauspicious at the sacrifice, he should recite, just as it is recited by the 7?/k, 'for Hot/7, the all-knowing, him!' [He continues], 'Performing well this sacrifice!' for he, Agni, is indeed a good performer of the sacrifice : for this reason he says, ' performing well this sacrifice.' She (gayatri, or the earth) sided with the gods, and the gods thereupon were victorious and the Asuras were defeated : and verily he for whom, knowing this, they recite this (verse), is himself victorious and his adversaries are defeated. 36. He therefore recites this, the eighth (sami- dheni). This, indeed. Is peculiarly a gayatri verse, since it is of eight syllables that the gayatri (metre) consists : for this reason he recites the eighth (samldheni). ^ Cf. the corresponding passage in Taitt. S. II, 5, 11, 8, where Daivya is given as the name of the messenger of the Asuras. ^ That is to say, instead of 'Hotarawz vijvavedasam,' they recite 'Hota yo vijvavedasa// ;' for the reason that Hotaram (accusative of hotn) might be understood to be 'hota aram,' aram, 'enough,' being a particle implying a prohibition. Our author, however, promptly sets his face against this application of human reasoning to an inspired text. 112 5ATAPATHA-BRAHMAiVA. Tf^.
2Hotaram (accusative of hotn) might be understood to be 'hota aram,' aram, 'enough,' being a particle implying a prohibition. Our author, however, promptly sets his face against this application of human reasoning to an inspired text. 112 5ATAPATHA-BRAHMAiVA. Tf^. Here now some people place the two (dhayyas) additional kindling verses before (the eighth sami- dheni), arguing, 'The two dhayyas^ mean food: this edible food we place in front (or, in the mouth, mukhata//).' But let him not do this: for with him who inserts the additional verses before (the eighth), the latter (the eighth) is clearly out of its place-, since in that case it (and the succeeding verse) become the tenth and eleventh verses. With him, on the other hand, for whom they recite this as the eighth (kindling verse), it is indeed in its proper place : let him therefore insert the two addi- tional verses after (the ninth). 38. [He recites the ninth kindling verse]: 'He who is kindled at the cult' — the cult (adhvara), doubtless, is the sacrifice : ' he who is kindled at the sacrifice' he thereby says; — 'Agni, the bright, the laudable,' for he is both bright and laudable ; — ' the flamine-locked, him we adore!' for when he is kindled, his locks, as it were, flame. Previously to (the beginning of the tenth verse), ' O Agni, wor- shipped, thou art lit !' let him (the Adhvaryu) put on ^ Whenever thirteen kindling verses are recited instead of eleven (or counting the repetitions of the first and last verses, seventeen instead of fifteen), the two verses Rig-veda III, 27, 5 and 6 are inserted according to our author after the ninth, and according to others before the eighth, samidheni. They are called dhayya, probably derived from dha,'to put, add,' whilst those ritualists whose practice is here rejected apparently connect the word with the root dha (dhe), 'to suck.' 2 According to Saya«a, because it no longer occupies the eighth place for which it is specially appropriate on account of its being, according to our author, 'peculiarly a gayatri (eight-syllabled) verse.' This reasoning is far from satisfactory, since the two dhayyas (Rig-veda III, 27, 5 and 6) are also gayatri verses. I KAiVDA, 4 ADHYAYA, I BRAHMAA^A, 40. I I 3 all the kindling-sticks with the exception of the one stick (which is to be put on at the after- offerings i); for it is now that the Hotri completes (the kindling); and what then is left of the kindling- sticks, other than the one stick, that is left (un- used altogether) ; and what is left (unused) of the sacrifice, that is left for his (the sacrificer's)
3rings i); for it is now that the Hotri completes (the kindling); and what then is left of the kindling- sticks, other than the one stick, that is left (un- used altogether) ; and what is left (unused) of the sacrifice, that is left for his (the sacrificer's) spiteful enemy: let him, therefore, previously to this (verse), put on all the samidhs, save one. 39. [He continues] : ' Adore, good worshipper, the gods!' worship (adhvara) doubtless means sacrifice : ' adore the gods, good sacrificer' he thereby says; — 'Oblation-bearer, sure, art thou!' for he, Agni, Is indeed the bearer of oblations : for this reason he says ' oblation-bearer, sure, art thou.' [He recites the last samidheni]: 'Make offer- ings ! do reverence ! Him, Agni, while the cult pro- ceeds, for your oblation-bearer choose !' by this (verse) he urges them on : ' make offerings and worship ! do this for (the accomplishment) of whatever desire you kindled him ! ' this is what he thereby means to say. ' Him, Agni, while the cult proceeds,' he says, because cult means sacrifice : hence he thereby says, ' him, Agni, whilst the sacrifice proceeds ;'-r— ' for your oblation-bearer choose!' for he, Agni, is indeed the oblation-bearer, and for this reason he says 'for your oblation-bearer choose (him)!' 40. This tristich, containing (the word) 'cult (adhvara),' he thus recites. For once when the gods were engaged in sacrificing, their rivals, the Asuras, wished to injure (dhurv, dhvar) them; but, though desirous of injuring them, they were 1 See I, 8, 2, 3. [12] I 114 i-ATAPATHA-BRAHMAiVA, unable to injure them and were foiled : for this rea- son the sacrifice is called adhvara ('not damaged, uninterrupted') ; and for whomsoever, that knows this, they recite this tristich containing (the word) adhvara ('cult, sacrifice'), his rival, though desirous of injuring him, is foiled ; and he (the sacrificer), moreover, gains as much as one gains by offering a Soma-sacrifice ^ Second BRAHMAiVA. 1. Now in former times the gods appointed Agni to the chief (office), namely, that of Hot/V; and having appointed him to the chief (office) saying ' do thou carry this our oblation!' they cheered him up, saying, ' Surely, thou art vigorous ; surely, thou art equal to this!' thereby endowing him with vigour, even as in our own days, when they appoint any one from among their kinsmen to the chief (office), they cheer him up saying ' surely, thou art vigorous ; surely, thou art equal to this !' thereby endowing him with vigour. By what, therefore, he recites after this, he eulogizes him, puts vigour into him^. 2.
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.
1be 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. "^ ' On the {o\> of Mount Meru lies the city of Amardvati, wherein the gods dwell ; and beneath Meru lies Iravati, the city of the Asuras : between these two lies the earth.' Saya//a. I KANDA, 4 ADHYAYA, I BRAHMAiVA, 36. Ill harakshas^ for the Asuras. She then followed Agni : he therefore recites, ' Agni we choose for messenger,' because he was the messenger of the gods. — 'As Hot;/ the all-knowing, him!' 35. Here now some people recite, ' He who is the Hotr^ of the all-knowing^;' lest (in saying 'for Hotri, the all-knowing, him') one should say to oneself 'enough (i.e. have done)!' This, however, he should not do ; for by (doing) so they do at the sacrifice what is human ; and what is human, is inauspicious at a sacrifice. Therefore, lest he should do what is inauspicious at the sacrifice, he should recite, just as it is recited by the 7?/k, 'for Hot/7, the all-knowing, him!' [He continues], 'Performing well this sacrifice!' for he, Agni, is indeed a good performer of the sacrifice : for this reason he says, ' performing well this sacrifice.' She (gayatri, or the earth) sided with the gods, and the gods thereupon were victorious and the Asuras were defeated : and verily he for whom, knowing this, they recite this (verse), is himself victorious and his adversaries are defeated. 36. He therefore recites this, the eighth (sami- dheni). This, indeed. Is peculiarly a gayatri verse, since it is of eight syllables that the gayatri (metre) consists : for this reason he recites the eighth (samldheni). ^ Cf. the corresponding passage in Taitt. S. II, 5, 11, 8, where Daivya is given as the name of the messenger of the Asuras. ^ That is to say, instead of 'Hotarawz vijvavedasam,' they recite 'Hota yo vijvavedasa// ;' for the reason that Hotaram (accusative of hotn) might be understood to be 'hota aram,' aram, 'enough,' being a particle implying a prohibition. Our author, however, promptly sets his face against this application of human reasoning to an inspired text. 112 5ATAPATHA-BRAHMAiVA. Tf^.
2Hotaram (accusative of hotn) might be understood to be 'hota aram,' aram, 'enough,' being a particle implying a prohibition. Our author, however, promptly sets his face against this application of human reasoning to an inspired text. 112 5ATAPATHA-BRAHMAiVA. Tf^. Here now some people place the two (dhayyas) additional kindling verses before (the eighth sami- dheni), arguing, 'The two dhayyas^ mean food: this edible food we place in front (or, in the mouth, mukhata//).' But let him not do this: for with him who inserts the additional verses before (the eighth), the latter (the eighth) is clearly out of its place-, since in that case it (and the succeeding verse) become the tenth and eleventh verses. With him, on the other hand, for whom they recite this as the eighth (kindling verse), it is indeed in its proper place : let him therefore insert the two addi- tional verses after (the ninth). 38. [He recites the ninth kindling verse]: 'He who is kindled at the cult' — the cult (adhvara), doubtless, is the sacrifice : ' he who is kindled at the sacrifice' he thereby says; — 'Agni, the bright, the laudable,' for he is both bright and laudable ; — ' the flamine-locked, him we adore!' for when he is kindled, his locks, as it were, flame. Previously to (the beginning of the tenth verse), ' O Agni, wor- shipped, thou art lit !' let him (the Adhvaryu) put on ^ Whenever thirteen kindling verses are recited instead of eleven (or counting the repetitions of the first and last verses, seventeen instead of fifteen), the two verses Rig-veda III, 27, 5 and 6 are inserted according to our author after the ninth, and according to others before the eighth, samidheni. They are called dhayya, probably derived from dha,'to put, add,' whilst those ritualists whose practice is here rejected apparently connect the word with the root dha (dhe), 'to suck.' 2 According to Saya«a, because it no longer occupies the eighth place for which it is specially appropriate on account of its being, according to our author, 'peculiarly a gayatri (eight-syllabled) verse.' This reasoning is far from satisfactory, since the two dhayyas (Rig-veda III, 27, 5 and 6) are also gayatri verses. I KAiVDA, 4 ADHYAYA, I BRAHMAA^A, 40. I I 3 all the kindling-sticks with the exception of the one stick (which is to be put on at the after- offerings i); for it is now that the Hotri completes (the kindling); and what then is left of the kindling- sticks, other than the one stick, that is left (un- used altogether) ; and what is left (unused) of the sacrifice, that is left for his (the sacrificer's)
3rings i); for it is now that the Hotri completes (the kindling); and what then is left of the kindling- sticks, other than the one stick, that is left (un- used altogether) ; and what is left (unused) of the sacrifice, that is left for his (the sacrificer's) spiteful enemy: let him, therefore, previously to this (verse), put on all the samidhs, save one. 39. [He continues] : ' Adore, good worshipper, the gods!' worship (adhvara) doubtless means sacrifice : ' adore the gods, good sacrificer' he thereby says; — 'Oblation-bearer, sure, art thou!' for he, Agni, Is indeed the bearer of oblations : for this reason he says ' oblation-bearer, sure, art thou.' [He recites the last samidheni]: 'Make offer- ings ! do reverence ! Him, Agni, while the cult pro- ceeds, for your oblation-bearer choose !' by this (verse) he urges them on : ' make offerings and worship ! do this for (the accomplishment) of whatever desire you kindled him ! ' this is what he thereby means to say. ' Him, Agni, while the cult proceeds,' he says, because cult means sacrifice : hence he thereby says, ' him, Agni, whilst the sacrifice proceeds ;'-r— ' for your oblation-bearer choose!' for he, Agni, is indeed the oblation-bearer, and for this reason he says 'for your oblation-bearer choose (him)!' 40. This tristich, containing (the word) 'cult (adhvara),' he thus recites. For once when the gods were engaged in sacrificing, their rivals, the Asuras, wished to injure (dhurv, dhvar) them; but, though desirous of injuring them, they were 1 See I, 8, 2, 3. [12] I 114 i-ATAPATHA-BRAHMAiVA, unable to injure them and were foiled : for this rea- son the sacrifice is called adhvara ('not damaged, uninterrupted') ; and for whomsoever, that knows this, they recite this tristich containing (the word) adhvara ('cult, sacrifice'), his rival, though desirous of injuring him, is foiled ; and he (the sacrificer), moreover, gains as much as one gains by offering a Soma-sacrifice ^ Second BRAHMAiVA. 1. Now in former times the gods appointed Agni to the chief (office), namely, that of Hot/V; and having appointed him to the chief (office) saying ' do thou carry this our oblation!' they cheered him up, saying, ' Surely, thou art vigorous ; surely, thou art equal to this!' thereby endowing him with vigour, even as in our own days, when they appoint any one from among their kinsmen to the chief (office), they cheer him up saying ' surely, thou art vigorous ; surely, thou art equal to this !' thereby endowing him with vigour. By what, therefore, he recites after this, he eulogizes him, puts vigour into him^. 2.
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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