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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1was an old proverbial formula, and that it meant originally no more than ‘I am he, and thou art she.’ But this meaning was soon forgotten. In the KAand. Up. I, 6, 1, we find sa explained as earth, ama as fire (Sacred Books of the East, vol. i, p. 13). In the Ait. Brahmana sa is explained as R74, ama as Siman. I have therefore in our passage also followed the interpretation of the commentary, instead of rendering it, ‘I am he, and thou art she; thou art she, and I amr he.’ 1 Anulomam, mfrdhanam 4rabhya p4dantam. ? Nirmathitavantau. $ Asvinau devau, Madhyandina text. * Dadhamahe, Madhyandina text. Instead of sfttave, A. has sfyate, B. sftaye. 6 Iti ndma grthwati, Madhyandina text. Sankara says, asav iui tasy 4h. Anandagiri says, asav iti patyur va nirdesah; tasy4 nama grihnatiti pirveza sambandhaf. Dvivedaganga says, ante bhartasav aham iti svatmano nima grzhaati, bharyaya va. ® See Paraskara Grzhya-sitra I, 16 seq. 7 Vatah, M. ® Argadaya nirodhena saha vartamanah sargadah, Dvivedaganga. * Saparisrayak, parisrayena parivesh/anena gardyund sahita, Dvivedaganga. 10 S4yaram is the reading given by Poley, Roer, A. and B. 222 BRIHADA RANYAKA-UPANISHAD. ES eee 241. When the child is born, he prepares the fire, places the child on his lap, and having poured pyzshadagya, i.e. dadhi (thick milk) mixed with ghvvta (clarified butter) into a metal jug, he sacrifices bit by bit of that pr#shadagya, saying: ‘May I, as I increase in this my house, nourish a thousand! May fortune never fail in his race, with offspring and cattle, Svaha!’ ‘I offer to thee in my mind the vital breaths which are in me, Svaha!’ ‘Whatever? in my work I have done too much, or whatever I have here done too little, may the wise Agni Svish¢akzzt make this right and proper for us,
2Svaha !’ 25. Then putting his mouth near the child's right ear, he says thrice, Speech, speech*! After Anandagiri explains: garbhanifsaramanantaram ya méamsapest nirgakkhati sdvara, tam ka nirgamayety arthak. Dvivedaganga (ed. Weber) writes: nirgamyamanamamsapest s4-avarasabdavakya, tam savaram ka nirgamaya. 1 These as well as the preceding rules refer to matters generally treated in the Grzhya-sitras; see Asvalayana, Grrhya-s(tras I. 13 seq.; Paraskara, Grzhya-sutras I, 11 seq.; Sankhayana, GrzhyasGtras I, 19 seq. It is curious, however, that Asvalayana LPS pat, refers distinctly to the Upanishad as the place where the pumsavana and similar matters were treated. This shows that the Upanishads were known before the composition of the Grzhya-sitras, and explains perhaps, at least partially, why the Upanishads were considered as rahasya. Asvaldyana says, ‘Conception, begetting of a boy, and guarding the embryo are to be found in the Upanishad. But if a man does not read the Upanishad, let him know that he should feed his wife,’ &c. Narayana explains that Asvalayana here refers to an Upanishad which does not exist in his own Sakha, but he objects to the conclusion that therefore the garbhadh4na and other ceremonies need not be performed, and adds that some hold it should be performed, as prescribed by Saunaka and others. 2 Asvaldyana, Grrhya-sftra I, 10, 23. * Trayilakshawa vak tvayi pravisatv iti gapato ’bhiprayad.
3VI ADHYAYA, 4 BRAHMANA, 28. x23 ea ANE ACLAT SC —______ ae that he pours together thick milk, honey, and clarified butter, and feeds the child with (a ladle of) pure gold’, saying: ‘I give thee Bhd, I give thee Bhuvas, I give thee Sva#*. Bhar, Bhuvad, Svah, I give thee all.’ 26*. Then he gives him his name, saying : ‘ Thou art Veda ;’ but this is his secret name®. 27. Then he hands the boy to his mother and gives him her breast, saying: ‘O Sarasvatt, that breast of thine which is inexhaustible, delightful, abundant, wealthy, generous, by which thou cherishest all blessings, make that to flow here®.’ 28’. Then he addresses the mother of the boy:
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.
1was an old proverbial formula, and that it meant originally no more than ‘I am he, and thou art she.’ But this meaning was soon forgotten. In the KAand. Up. I, 6, 1, we find sa explained as earth, ama as fire (Sacred Books of the East, vol. i, p. 13). In the Ait. Brahmana sa is explained as R74, ama as Siman. I have therefore in our passage also followed the interpretation of the commentary, instead of rendering it, ‘I am he, and thou art she; thou art she, and I amr he.’ 1 Anulomam, mfrdhanam 4rabhya p4dantam. ? Nirmathitavantau. $ Asvinau devau, Madhyandina text. * Dadhamahe, Madhyandina text. Instead of sfttave, A. has sfyate, B. sftaye. 6 Iti ndma grthwati, Madhyandina text. Sankara says, asav iui tasy 4h. Anandagiri says, asav iti patyur va nirdesah; tasy4 nama grihnatiti pirveza sambandhaf. Dvivedaganga says, ante bhartasav aham iti svatmano nima grzhaati, bharyaya va. ® See Paraskara Grzhya-sitra I, 16 seq. 7 Vatah, M. ® Argadaya nirodhena saha vartamanah sargadah, Dvivedaganga. * Saparisrayak, parisrayena parivesh/anena gardyund sahita, Dvivedaganga. 10 S4yaram is the reading given by Poley, Roer, A. and B. 222 BRIHADA RANYAKA-UPANISHAD. ES eee 241. When the child is born, he prepares the fire, places the child on his lap, and having poured pyzshadagya, i.e. dadhi (thick milk) mixed with ghvvta (clarified butter) into a metal jug, he sacrifices bit by bit of that pr#shadagya, saying: ‘May I, as I increase in this my house, nourish a thousand! May fortune never fail in his race, with offspring and cattle, Svaha!’ ‘I offer to thee in my mind the vital breaths which are in me, Svaha!’ ‘Whatever? in my work I have done too much, or whatever I have here done too little, may the wise Agni Svish¢akzzt make this right and proper for us,
2Svaha !’ 25. Then putting his mouth near the child's right ear, he says thrice, Speech, speech*! After Anandagiri explains: garbhanifsaramanantaram ya méamsapest nirgakkhati sdvara, tam ka nirgamayety arthak. Dvivedaganga (ed. Weber) writes: nirgamyamanamamsapest s4-avarasabdavakya, tam savaram ka nirgamaya. 1 These as well as the preceding rules refer to matters generally treated in the Grzhya-sitras; see Asvalayana, Grrhya-s(tras I. 13 seq.; Paraskara, Grzhya-sutras I, 11 seq.; Sankhayana, GrzhyasGtras I, 19 seq. It is curious, however, that Asvalayana LPS pat, refers distinctly to the Upanishad as the place where the pumsavana and similar matters were treated. This shows that the Upanishads were known before the composition of the Grzhya-sitras, and explains perhaps, at least partially, why the Upanishads were considered as rahasya. Asvaldyana says, ‘Conception, begetting of a boy, and guarding the embryo are to be found in the Upanishad. But if a man does not read the Upanishad, let him know that he should feed his wife,’ &c. Narayana explains that Asvalayana here refers to an Upanishad which does not exist in his own Sakha, but he objects to the conclusion that therefore the garbhadh4na and other ceremonies need not be performed, and adds that some hold it should be performed, as prescribed by Saunaka and others. 2 Asvaldyana, Grrhya-sftra I, 10, 23. * Trayilakshawa vak tvayi pravisatv iti gapato ’bhiprayad.
3VI ADHYAYA, 4 BRAHMANA, 28. x23 ea ANE ACLAT SC —______ ae that he pours together thick milk, honey, and clarified butter, and feeds the child with (a ladle of) pure gold’, saying: ‘I give thee Bhd, I give thee Bhuvas, I give thee Sva#*. Bhar, Bhuvad, Svah, I give thee all.’ 26*. Then he gives him his name, saying : ‘ Thou art Veda ;’ but this is his secret name®. 27. Then he hands the boy to his mother and gives him her breast, saying: ‘O Sarasvatt, that breast of thine which is inexhaustible, delightful, abundant, wealthy, generous, by which thou cherishest all blessings, make that to flow here®.’ 28’. Then he addresses the mother of the boy:
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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