Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1ne 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. 'O Agni, thou art great! O priest (brahma;^a), O Bharata!' for Agni, indeed, is the brahman ^ Saumya adhvara is the common designation of the solemn Soma-sacrifice; hence, our author argues, the word adhvara is here used for sacrifice {ya.gna.) with a view to insure to this offering the efficacy of a Soma-sacrifice. ^ The invocations he now proceeds to recite, on the termination of the samidhenis or kindling verses, belong to the class of formulas called nigada. In the present case, they consist of the pravara mantra — or formula by which Agni is invited to assist the sacrificer as Hotr/ or Invoker on the present occasion, as he has of old assisted his ancestors (cf. the following note) — and of short detached formulas called nivid. Sayawa on Taitt. S. II, 5, 8. I KANDA, 4 ADHYAYA, 2 BRAHMAiVA, 4. II5 (sacerdotium) : therefore he says ' O Brahma/2a !' — ' O Bharata' he says, because he (Agni) bears (bhar) the oblation to the gods : therefore they say ' Agni is bharata (the bearer).' Or, he, being the breath, sustains (bhar) these creatures: therefore he says 'O Bharata (sustainer) !' 3. He now calls on (Agni as) the ancestral (Hotrz priest) ^ He thereby introduces him both to the J^ishis and to the gods (as if he were to say), ' Of great vigour Is he who has obtained the sacrifice!' This is the reason why he calls on (Agni as) the ancestral (Hotr/). 4. He calls from the remote end (of the sacri- ^ Arsheyam pravr/nite, literally 'he chooses the ancestral' (r/shi). I take 'arsheyam' as a masculine adjective qualifying a supplied '(Agni/?/) hotaram.' In this way the formula is explained by Saya/zaon I, 5, i, 9 (r/shi;/aw sambandhinam adhvaryur hotara»z vn«ite), and this seems to me the most natural interpretation. It is true, however, that, as the formula ('he chooses the ancestral') became stereotyped, its exact import became forgotten, and arsheya was generally taken as a neuter, either adjective (viz. 'namadheyam,' 'apatyam') or noun (ancestral lineage).
2interpretation. It is true, however, that, as the formula ('he chooses the ancestral') became stereotyped, its exact import became forgotten, and arsheya was generally taken as a neuter, either adjective (viz. 'namadheyam,' 'apatyam') or noun (ancestral lineage). Agni is invoked as the one who has of old officiated as the Hotn of the sacrificer's ancestors, tliree or five ancestral names being usually mentioned : thus, in the case of a sacrificer belonging to the (?amadagna Vatsa family, claiming Bhngu,Aryavana,Apnavana,Aurva, and G^amadagni as its founders, Agni is invoked, on the present occasion, as 'Bhargava A'yavana Apnavana Aurva G^amadagna ! ' (Ajval. St. 12, 10, 6; Sayawa on Taitt. S. II, 5, 8). If the sacrificer be- longs to the Kshatriya or Vaijya castes, the priest substitutes for the sacrificer's ancestors those of his family priest (purohita) or his spiritual guide (guru); and in the case of kings the same course was adopted, or the names of their royal r/shi ancestors (ra^arshi) were chosen. As to the second pravara, or the election of the human Hotr/, for the present sacrifice, see I, 5, i, i. Cf. Max Miiller, History of Ancient Sanskrit Literature, p. 386 seq.; A.Weber, Ind. Stud. IX, 321 seq.; X, 78 seq. ; M. Haug, Aitar. Br,, Translation, p. 479. I 2 Il6 S-ATAPATHA-BRAHMAiVA. fleer's ancestral line) downwards ; for it is from the remote end downwards that a race is propagated. He (the Hotrz) also thereby propitiates the lord of seniority for him (the Sacrificer) ; for here among men the father comes first, then the son, and then the grandson : this is the reason why he calls from the remote end downwards. 5. Having named (him as) the ancestral one, he says, ' (thou wert) kindled by the gods, kindled by Manu ;' for in olden times the gods did kindle him : for this reason he says 'kindled by the gods;' and 'kindled by Manu' he says, because in olden times Manu did kindle him : for this reason he says ' kindled by Manu.' 6. He continues, ' Praised by the Tt/shis (wert thou) ;* for in olden times the Tv/shis did praise him : for this reason he says ' praised by the T^/shis.' 7. Further, 'Gladdened by bards (vipra);' for those bards, the J^ishis, indeed gladdened him : for this reason he says ' gladdened by bards.' 8. Further, 'Celebrated by sages (kavi);' for those sages, the y?/shis, indeed celebrated him : this is why he says ' celebrated by sages.' 9.
3y bards (vipra);' for those bards, the J^ishis, indeed gladdened him : for this reason he says ' gladdened by bards.' 8. Further, 'Celebrated by sages (kavi);' for those sages, the y?/shis, indeed celebrated him : this is why he says ' celebrated by sages.' 9. Further, ' Sharpened by the brahman (the Veda or vedic formulas),' for he is indeed sharpened by the brahman; — -'the receiver of butter-offerings,' for he is indeed the receiver of butter-offerines. 10. Further, 'The leader of oblations (ya^/7a), the carrier of (Soma-)sacrifices (adhvara),' for through him they lead forward all oblations, both the domestic oblations and the others : this is why he says ' the leader of oblations.' 11. 'The carrier (rathi) of sacrifices;' for being a cart (as it were) he conveys the sacrifice to the" I KANDA, 4 ADHYAYA, 2 BRAHMAA^A, 1 6. II7 gods : this is the reason why he says ' the carrier of sacrifices.' 12. Further, 'The unsurpassed Hotrz, the sur- passing bearer of oblations ;' for him the Rakshas do not surpass (tar): for this reason he says 'the unsurpassed (attarta) Hot/^zV 'The surpassing (thrjil, rather 'swift') bearer of oblations,' for he overcomes (tar) every evil : therefore he says ' the surpassing bearer of oblations^' 13. Further, 'The mouth-vessel", the offering- spoon of the gods;' for he, Agni, is indeed the vessel of the gods : therefore they make offerings in Agni to all the gods, he being the vessel of the gods. And, verily, whosoever knows this, obtains the vessel of him whose vessel he desires to obtain^. 14. Further, 'The cup from which the gods drink;' for from him, being (as it were) a cup, the gods drink (the Soma-libations) : for this reason he says ' the cup from which the gods drink.' 15. Further, 'Thou, O Agni! dost encompass the gods, as the felly the spokes ;' 'in the same way in which the felly on all sides encompasses the spokes, so dost thou on all sides encompass the gods,' this is what he thereby says. 16. ' Bring hither the gods for the sacrificer!' this he says in order that he (Agni) may bring the gods ^ At this point of the recitation a pause is made, during which (as already partly during the preceding recitation) the Adhvaryu and Agnidhra engage in the acts detailed in I, 4, 4, 13 seq. Cf. Hillebrandt, Neu und Vollm, p. 81. ^ As-patram: the fire is, as it were, the vessel into which the sacrificial food is thrown and from which it is eaten by the gods. ^ ? Saya«a supplies * food :' he obtains the vessel of that food of which he wishes to obtain the vessel. I I 8 ^ATAPATHA-BRAHMAJVA.
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.
1ne 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. 'O Agni, thou art great! O priest (brahma;^a), O Bharata!' for Agni, indeed, is the brahman ^ Saumya adhvara is the common designation of the solemn Soma-sacrifice; hence, our author argues, the word adhvara is here used for sacrifice {ya.gna.) with a view to insure to this offering the efficacy of a Soma-sacrifice. ^ The invocations he now proceeds to recite, on the termination of the samidhenis or kindling verses, belong to the class of formulas called nigada. In the present case, they consist of the pravara mantra — or formula by which Agni is invited to assist the sacrificer as Hotr/ or Invoker on the present occasion, as he has of old assisted his ancestors (cf. the following note) — and of short detached formulas called nivid. Sayawa on Taitt. S. II, 5, 8. I KANDA, 4 ADHYAYA, 2 BRAHMAiVA, 4. II5 (sacerdotium) : therefore he says ' O Brahma/2a !' — ' O Bharata' he says, because he (Agni) bears (bhar) the oblation to the gods : therefore they say ' Agni is bharata (the bearer).' Or, he, being the breath, sustains (bhar) these creatures: therefore he says 'O Bharata (sustainer) !' 3. He now calls on (Agni as) the ancestral (Hotrz priest) ^ He thereby introduces him both to the J^ishis and to the gods (as if he were to say), ' Of great vigour Is he who has obtained the sacrifice!' This is the reason why he calls on (Agni as) the ancestral (Hotr/). 4. He calls from the remote end (of the sacri- ^ Arsheyam pravr/nite, literally 'he chooses the ancestral' (r/shi). I take 'arsheyam' as a masculine adjective qualifying a supplied '(Agni/?/) hotaram.' In this way the formula is explained by Saya/zaon I, 5, i, 9 (r/shi;/aw sambandhinam adhvaryur hotara»z vn«ite), and this seems to me the most natural interpretation. It is true, however, that, as the formula ('he chooses the ancestral') became stereotyped, its exact import became forgotten, and arsheya was generally taken as a neuter, either adjective (viz. 'namadheyam,' 'apatyam') or noun (ancestral lineage).
2interpretation. It is true, however, that, as the formula ('he chooses the ancestral') became stereotyped, its exact import became forgotten, and arsheya was generally taken as a neuter, either adjective (viz. 'namadheyam,' 'apatyam') or noun (ancestral lineage). Agni is invoked as the one who has of old officiated as the Hotn of the sacrificer's ancestors, tliree or five ancestral names being usually mentioned : thus, in the case of a sacrificer belonging to the (?amadagna Vatsa family, claiming Bhngu,Aryavana,Apnavana,Aurva, and G^amadagni as its founders, Agni is invoked, on the present occasion, as 'Bhargava A'yavana Apnavana Aurva G^amadagna ! ' (Ajval. St. 12, 10, 6; Sayawa on Taitt. S. II, 5, 8). If the sacrificer be- longs to the Kshatriya or Vaijya castes, the priest substitutes for the sacrificer's ancestors those of his family priest (purohita) or his spiritual guide (guru); and in the case of kings the same course was adopted, or the names of their royal r/shi ancestors (ra^arshi) were chosen. As to the second pravara, or the election of the human Hotr/, for the present sacrifice, see I, 5, i, i. Cf. Max Miiller, History of Ancient Sanskrit Literature, p. 386 seq.; A.Weber, Ind. Stud. IX, 321 seq.; X, 78 seq. ; M. Haug, Aitar. Br,, Translation, p. 479. I 2 Il6 S-ATAPATHA-BRAHMAiVA. fleer's ancestral line) downwards ; for it is from the remote end downwards that a race is propagated. He (the Hotrz) also thereby propitiates the lord of seniority for him (the Sacrificer) ; for here among men the father comes first, then the son, and then the grandson : this is the reason why he calls from the remote end downwards. 5. Having named (him as) the ancestral one, he says, ' (thou wert) kindled by the gods, kindled by Manu ;' for in olden times the gods did kindle him : for this reason he says 'kindled by the gods;' and 'kindled by Manu' he says, because in olden times Manu did kindle him : for this reason he says ' kindled by Manu.' 6. He continues, ' Praised by the Tt/shis (wert thou) ;* for in olden times the Tv/shis did praise him : for this reason he says ' praised by the T^/shis.' 7. Further, 'Gladdened by bards (vipra);' for those bards, the J^ishis, indeed gladdened him : for this reason he says ' gladdened by bards.' 8. Further, 'Celebrated by sages (kavi);' for those sages, the y?/shis, indeed celebrated him : this is why he says ' celebrated by sages.' 9.
3y bards (vipra);' for those bards, the J^ishis, indeed gladdened him : for this reason he says ' gladdened by bards.' 8. Further, 'Celebrated by sages (kavi);' for those sages, the y?/shis, indeed celebrated him : this is why he says ' celebrated by sages.' 9. Further, ' Sharpened by the brahman (the Veda or vedic formulas),' for he is indeed sharpened by the brahman; — -'the receiver of butter-offerings,' for he is indeed the receiver of butter-offerines. 10. Further, 'The leader of oblations (ya^/7a), the carrier of (Soma-)sacrifices (adhvara),' for through him they lead forward all oblations, both the domestic oblations and the others : this is why he says ' the leader of oblations.' 11. 'The carrier (rathi) of sacrifices;' for being a cart (as it were) he conveys the sacrifice to the" I KANDA, 4 ADHYAYA, 2 BRAHMAA^A, 1 6. II7 gods : this is the reason why he says ' the carrier of sacrifices.' 12. Further, 'The unsurpassed Hotrz, the sur- passing bearer of oblations ;' for him the Rakshas do not surpass (tar): for this reason he says 'the unsurpassed (attarta) Hot/^zV 'The surpassing (thrjil, rather 'swift') bearer of oblations,' for he overcomes (tar) every evil : therefore he says ' the surpassing bearer of oblations^' 13. Further, 'The mouth-vessel", the offering- spoon of the gods;' for he, Agni, is indeed the vessel of the gods : therefore they make offerings in Agni to all the gods, he being the vessel of the gods. And, verily, whosoever knows this, obtains the vessel of him whose vessel he desires to obtain^. 14. Further, 'The cup from which the gods drink;' for from him, being (as it were) a cup, the gods drink (the Soma-libations) : for this reason he says ' the cup from which the gods drink.' 15. Further, 'Thou, O Agni! dost encompass the gods, as the felly the spokes ;' 'in the same way in which the felly on all sides encompasses the spokes, so dost thou on all sides encompass the gods,' this is what he thereby says. 16. ' Bring hither the gods for the sacrificer!' this he says in order that he (Agni) may bring the gods ^ At this point of the recitation a pause is made, during which (as already partly during the preceding recitation) the Adhvaryu and Agnidhra engage in the acts detailed in I, 4, 4, 13 seq. Cf. Hillebrandt, Neu und Vollm, p. 81. ^ As-patram: the fire is, as it were, the vessel into which the sacrificial food is thrown and from which it is eaten by the gods. ^ ? Saya«a supplies * food :' he obtains the vessel of that food of which he wishes to obtain the vessel. I I 8 ^ATAPATHA-BRAHMAJVA.
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.