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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1ng the wooden sword and the fuel-band from the Adhvaryu) responds (pratyajravayati) by 'astu .yrausha/.' ' See p. 127, note i. I KANDA, 5 ADHYAYA, I BRAHMAA^A, TO. 1 33 and by first choosing him who is the Hotr/ of the gods, he propitiates the gods. 5. He says, 'Agni, the god, the divine Hotr/ — ,' for Agni is indeed the Hotrz of the gods, therefore he says 'Agni, the god, the divine Hot;V :' thereby he propitiates both Agni and the gods ; for by his first mentioning Agni he propitiates Agni ; and by his first mentioning him who is the Hoiri of the gods, he propitiates the gods. 6. 'May he worship, knowing the gods\ he the thoughtful one,' — for he, Agni, indeed, knows the gods well : hence he thereby says ' may he who knows them well worship (them) in due form !' 7. ' Like as Manu (did), like as Bharata;' — Mann, indeed, worshipped with sacrifice in olden times, and doing as he did these descendants of his now sacrifice : therefore he says ' like as Manu.' Or, say they, (it means) ' at the sacrifice of Manu,' and there- fore he says ' as (he did) with Manu.' 8. ' Like as (with) Bharata,'— for, say they, he bears (bhar) the oblation to the gods, hence Bha- rata (the bearer) is Agni ; or, say they, he, having become the breath, supports (bhar) these creatures, and therefore he says ' like as Bharata.' 9. He then chooses (Agni as) the ancestral (Hot/V). He thus introduces him both to the (ancestral) r/shis and to the gods (as if he were saying), 'he is of mighty strength who obtained the sacrifice !' for this reason he chooses (him as) the ancestral one. 10. He chooses from the remote end (of the sacri- ficer's ancestral line)^ downwards; for it is from the ^ Thus our author. It should rather be 'May (he) worship the gods, he the wise, the considerate one.' ^ Cf. p. 115, note I. 1 34 5'ATAPATIIA-BRAHMAA'A. remote end downwards that a race is propagated. Thereby he also propitiates the lord of seniority ; for here among men the father comes first, then the son, and then the grandson : this is the reason why he chooses from the remote end downwards. 11. Having named the ancestral, he says, 'Like as Brahman;' — for Agni is the Brahman (the Veda, or the sacerdotium), and therefore he says ' like as Brahman ;' — ' may he bring (the gods) hither!' what deities he bids him bring hither, those he refers to in saying ' may he bring (them) hither.' 12.
2'Like as Brahman;' — for Agni is the Brahman (the Veda, or the sacerdotium), and therefore he says ' like as Brahman ;' — ' may he bring (the gods) hither!' what deities he bids him bring hither, those he refers to in saying ' may he bring (them) hither.' 12. 'The Brahma;2as (priests) are the guardians of this sacrifice ;' for guardians of the sacrifice, indeed, are those Brahma;^as who are versed in the sacred writ, because they spread it, they origi- nate it : these he thereby propitiates ; and for this reason he says, ' the Brahma;^as are the guardians of the sacrifice.' 13. ' N. N. is the man,' thereby he chooses this man for his Hotri ; heretofore he was not a Hotn, but now he is a Hot;x 14. The chosen Hot?'?* mutters, — has recourse to the deities : in order that he may give the vasha/- call to the gods in its proper order, that he may convey the oblation to the gods in its proper order, that he may not stumble, he has thus recourse to the deities. 15. He mutters on this occasion', 'Thee, O divine Savit;?', they now choose,' — thereby he has recourse to Savitrz for his impulsion (prasava), for Savitr/ is the impeller (prasavitr/) of the gods ; — '(thee who art) Agni, for the Hotr^'ship,' thereby he * Except the beginning, these formulas are entirely different from those given by ksv. S. I, 3, 23-24. I KANDA, 5 ADHYAYA, I BRAHMAJVA, 1 9. I 35 propitiates both Agni and the gods ; for by first naming Agni, he propitiates Agni ; and by first naming him who is the Hotrz of the gods, he pro- pitiates the gods. 16. 'Together with father Vaijvanara,' — for the father Vaijvanara ('common to all men'), doubtless, is the year, is Pra^apati (lord of creatures) ; hence he thereby propitiates the year and thus Pra^apati. — ' O Agni ! O Pushan ! O Brzhaspati ! speak forth and offer up sacrifice (pra-ya^)!' — he (the Hotri), namely, will have to recite the anuvakyas and the yi^yas^ ; he therefore now propitiates those gods: *do ye recite, do ye offer!' thus (he thereby says). 1 7. ' May we partake of the bounty of the Vasus, of the wide sway of the Rudras ! may we be beloved of the Adityas for the sake of (aditi) security from injury, free from obstruction !' — these, to wit, the Vasus, Ru- dras, and Adityas, namely, are three (classes of) gods : ' may we enjoy their protection' he thereby says. 18. ' May I this day utter speech that is agreeable to the gods ; ' — by this he means to say 'may I this day recite what is agreeable to the gods,' for auspicious it is when one recites what is agreeable to the gods. 19.
3heir protection' he thereby says. 18. ' May I this day utter speech that is agreeable to the gods ; ' — by this he means to say 'may I this day recite what is agreeable to the gods,' for auspicious it is when one recites what is agreeable to the gods. 19. 'Agreeable to the Brahmans,' — by this he means to say ' may I this day recite what is agreeable to the Brahma;2as (priests);' for auspicious it is when one recites what is agreeable to the Brahma;/as. ^ The ya^yas (oflfering-prayers) are the prayers which the Hoirt pronounces when the offerings are poured into the fire (this being done simultaneously with, or immediately after, the vausha/, 'may he carry it,' with which the ya^ya ends, is pronounced). At the chief oblations the offering-prayer is preceded by an anuvakya or puro'nuvakya (invitatory prayer) by which the gods are invited p come to the offering, and which ends with ' om.' J 6 ^ATAPATHA-BRAHMAiVA. 20. 'Agreeable to Nara^awsa ^' — man (nara), namely, is a creature ; hence he says this for all the creatures ; thereby it is auspicious, and whether or not he knows (forms of speech that are agreeable), they are uttered (and received with applause), ' well he has recited ! well he has recited !' — ' What at the Hotr/ choice may escape the crooked eye this day, that may Agni bring back here, he, the knower of beings (^atavedas), the nimble one (vi/t'arsha;n)!' — by this he means to say, * even as those (three) Agnis, whom they first chose for the Hotr/ship, passed away'^, (but thou, the fourth Agni, Avast then obtained,) so do thou make good for me whatever mistake may have been committed at my election!' and it is accordingly made good for him. 21. He now touches the Adhvaryu and the AgnJ- dhra ; for the Adhvaryu is the mind, and the Hotri is speech : thus he thereby brings mind and speech together. 22. At the same time he mutters^, ' From anguish may the six spaces protect me, fire, earth, water, wind, day, and night*!' — 'may these deities protect * Narajawsa [' the hope or desire (sLsams^) of man (nara)'] is a mystical form of Agni, invoked chiefly in the Apri-hymns at animal sacrifices. ' Yatha sarve'pinara a sarvata// jamsanti tathavidhaya.' SSya/za. ^ See the legend I, 2, 3, i seq. ' This and the succeeding formulas also are entirely different from those given in Aj-v. S. I, 3, 27 seq. The 6"ahkhay. ^S". I, 6 (Hillebrandt, Neu und Vollm. p. 91) seems to coincide, to some extent, with those given by our author.
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.
1ng the wooden sword and the fuel-band from the Adhvaryu) responds (pratyajravayati) by 'astu .yrausha/.' ' See p. 127, note i. I KANDA, 5 ADHYAYA, I BRAHMAA^A, TO. 1 33 and by first choosing him who is the Hotr/ of the gods, he propitiates the gods. 5. He says, 'Agni, the god, the divine Hotr/ — ,' for Agni is indeed the Hotrz of the gods, therefore he says 'Agni, the god, the divine Hot;V :' thereby he propitiates both Agni and the gods ; for by his first mentioning Agni he propitiates Agni ; and by his first mentioning him who is the Hoiri of the gods, he propitiates the gods. 6. 'May he worship, knowing the gods\ he the thoughtful one,' — for he, Agni, indeed, knows the gods well : hence he thereby says ' may he who knows them well worship (them) in due form !' 7. ' Like as Manu (did), like as Bharata;' — Mann, indeed, worshipped with sacrifice in olden times, and doing as he did these descendants of his now sacrifice : therefore he says ' like as Manu.' Or, say they, (it means) ' at the sacrifice of Manu,' and there- fore he says ' as (he did) with Manu.' 8. ' Like as (with) Bharata,'— for, say they, he bears (bhar) the oblation to the gods, hence Bha- rata (the bearer) is Agni ; or, say they, he, having become the breath, supports (bhar) these creatures, and therefore he says ' like as Bharata.' 9. He then chooses (Agni as) the ancestral (Hot/V). He thus introduces him both to the (ancestral) r/shis and to the gods (as if he were saying), 'he is of mighty strength who obtained the sacrifice !' for this reason he chooses (him as) the ancestral one. 10. He chooses from the remote end (of the sacri- ficer's ancestral line)^ downwards; for it is from the ^ Thus our author. It should rather be 'May (he) worship the gods, he the wise, the considerate one.' ^ Cf. p. 115, note I. 1 34 5'ATAPATIIA-BRAHMAA'A. remote end downwards that a race is propagated. Thereby he also propitiates the lord of seniority ; for here among men the father comes first, then the son, and then the grandson : this is the reason why he chooses from the remote end downwards. 11. Having named the ancestral, he says, 'Like as Brahman;' — for Agni is the Brahman (the Veda, or the sacerdotium), and therefore he says ' like as Brahman ;' — ' may he bring (the gods) hither!' what deities he bids him bring hither, those he refers to in saying ' may he bring (them) hither.' 12.
2'Like as Brahman;' — for Agni is the Brahman (the Veda, or the sacerdotium), and therefore he says ' like as Brahman ;' — ' may he bring (the gods) hither!' what deities he bids him bring hither, those he refers to in saying ' may he bring (them) hither.' 12. 'The Brahma;2as (priests) are the guardians of this sacrifice ;' for guardians of the sacrifice, indeed, are those Brahma;^as who are versed in the sacred writ, because they spread it, they origi- nate it : these he thereby propitiates ; and for this reason he says, ' the Brahma;^as are the guardians of the sacrifice.' 13. ' N. N. is the man,' thereby he chooses this man for his Hotri ; heretofore he was not a Hotn, but now he is a Hot;x 14. The chosen Hot?'?* mutters, — has recourse to the deities : in order that he may give the vasha/- call to the gods in its proper order, that he may convey the oblation to the gods in its proper order, that he may not stumble, he has thus recourse to the deities. 15. He mutters on this occasion', 'Thee, O divine Savit;?', they now choose,' — thereby he has recourse to Savitrz for his impulsion (prasava), for Savitr/ is the impeller (prasavitr/) of the gods ; — '(thee who art) Agni, for the Hotr^'ship,' thereby he * Except the beginning, these formulas are entirely different from those given by ksv. S. I, 3, 23-24. I KANDA, 5 ADHYAYA, I BRAHMAJVA, 1 9. I 35 propitiates both Agni and the gods ; for by first naming Agni, he propitiates Agni ; and by first naming him who is the Hotrz of the gods, he pro- pitiates the gods. 16. 'Together with father Vaijvanara,' — for the father Vaijvanara ('common to all men'), doubtless, is the year, is Pra^apati (lord of creatures) ; hence he thereby propitiates the year and thus Pra^apati. — ' O Agni ! O Pushan ! O Brzhaspati ! speak forth and offer up sacrifice (pra-ya^)!' — he (the Hotri), namely, will have to recite the anuvakyas and the yi^yas^ ; he therefore now propitiates those gods: *do ye recite, do ye offer!' thus (he thereby says). 1 7. ' May we partake of the bounty of the Vasus, of the wide sway of the Rudras ! may we be beloved of the Adityas for the sake of (aditi) security from injury, free from obstruction !' — these, to wit, the Vasus, Ru- dras, and Adityas, namely, are three (classes of) gods : ' may we enjoy their protection' he thereby says. 18. ' May I this day utter speech that is agreeable to the gods ; ' — by this he means to say 'may I this day recite what is agreeable to the gods,' for auspicious it is when one recites what is agreeable to the gods. 19.
3heir protection' he thereby says. 18. ' May I this day utter speech that is agreeable to the gods ; ' — by this he means to say 'may I this day recite what is agreeable to the gods,' for auspicious it is when one recites what is agreeable to the gods. 19. 'Agreeable to the Brahmans,' — by this he means to say ' may I this day recite what is agreeable to the Brahma;2as (priests);' for auspicious it is when one recites what is agreeable to the Brahma;/as. ^ The ya^yas (oflfering-prayers) are the prayers which the Hoirt pronounces when the offerings are poured into the fire (this being done simultaneously with, or immediately after, the vausha/, 'may he carry it,' with which the ya^ya ends, is pronounced). At the chief oblations the offering-prayer is preceded by an anuvakya or puro'nuvakya (invitatory prayer) by which the gods are invited p come to the offering, and which ends with ' om.' J 6 ^ATAPATHA-BRAHMAiVA. 20. 'Agreeable to Nara^awsa ^' — man (nara), namely, is a creature ; hence he says this for all the creatures ; thereby it is auspicious, and whether or not he knows (forms of speech that are agreeable), they are uttered (and received with applause), ' well he has recited ! well he has recited !' — ' What at the Hotr/ choice may escape the crooked eye this day, that may Agni bring back here, he, the knower of beings (^atavedas), the nimble one (vi/t'arsha;n)!' — by this he means to say, * even as those (three) Agnis, whom they first chose for the Hotr/ship, passed away'^, (but thou, the fourth Agni, Avast then obtained,) so do thou make good for me whatever mistake may have been committed at my election!' and it is accordingly made good for him. 21. He now touches the Adhvaryu and the AgnJ- dhra ; for the Adhvaryu is the mind, and the Hotri is speech : thus he thereby brings mind and speech together. 22. At the same time he mutters^, ' From anguish may the six spaces protect me, fire, earth, water, wind, day, and night*!' — 'may these deities protect * Narajawsa [' the hope or desire (sLsams^) of man (nara)'] is a mystical form of Agni, invoked chiefly in the Apri-hymns at animal sacrifices. ' Yatha sarve'pinara a sarvata// jamsanti tathavidhaya.' SSya/za. ^ See the legend I, 2, 3, i seq. ' This and the succeeding formulas also are entirely different from those given in Aj-v. S. I, 3, 27 seq. The 6"ahkhay. ^S". I, 6 (Hillebrandt, Neu und Vollm. p. 91) seems to coincide, to some extent, with those given by our author.
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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