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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1—‘ This much, then, reverend sir, we two (know) in common 3,’ said (Saugeya). 8. Sauéeya, thus instructed, said, ‘I would yet ask thee a question, reverend sir. —‘Ask then, Pra#tnayogya!’ he replied. He (Saueya) said, ‘If, at the time when thy fires are taken out, and the sacrificial vessels brought down, thou wert going to offer, and the offering-fire were then to go out, dost thou know what danger there is in that case for him who offers?’ ‘I know, he replied; ‘before long the eldest son would die in the case of him who would 1 The departed ancestors are supposed to reside in the southern region. * He bhagavann Uddélaka bhavatoktam etat sava (? saha) nfv avayoA saha sahitam samfnam ekarfipam iti Sauéeyo ha bhuktavan (?hy uktavan) anyaprasnam darsayitam prastauti, Sauteyo gfapta iti, Say. XI KANDA, 5 ADHYAYA, 3 BRAHMANA, IO, 83 not know this; but by dint of knowledge I myself have prevailed.’—‘ What is that knowledge, and what the atonement?’ he asked.—‘ The breath of the mouth has entered the upward breathing—such (is the knowledge) ; and I should make the offering in the Garhapatya fire—that would be the atonement, and I should not be committing that sin.’— ‘This much, then, reverend sir, we two (know) in common,’ said (Sauéeya). 9. Sauéeya, thus instructed, said, ‘I would yet ask thee a question, reverend sir. —‘ Ask then, PraAtnayogya!’ he replied. He said, ‘If, at that very time, the Garhapatya fire were to go out, dost thou know what danger there is in that case for him who offers ?’—‘I know it,’ he replied; ‘before long the master of the house! would die in the case of him who would not know this; but by dint of knowledge I myself have prevailed.’—‘ What is that knowledge, and what the atonement ?’ he asked.—‘ The upward breathing has entered the breath of the mouth—this (is the knowledge) ; and I would make the offering on the Ahavantya—this would be the atonement, and I should not be committing that sin. —‘ This much, then, reverend sir, we two (know) in common,’ said (Saueya). 10. Sauéeya, thus instructed, said, ‘I would yet ask thee a question, reverend sir. —‘Ask then, PraAtnayogya!’ he replied. He said, ‘If, at that very time, the Anvah4ryapaéana fire were to go out, dost thou know what danger there is in that case for him who offers ?’—‘I know it,’ he replied ; ‘ before long all the cattle would die in the case of him who would 1 That is, the Sacrificer himself. G2 84 SATAPATHA-BRAHMANA, not know this; but by dint of knowledge I myself have prevailed.’—' What is that knowledge, and what the atonement ?’ he asked.— The through-breathing has entered the upward breathing—this (is the knowledge); and I would make the offering on the Garhapatya fire—this is the atonement; and I should not be committing that sin.’—‘ This much, then, reverend sir, we two (know) in common, said (Sauéeya).
211. Saueya, thus instructed, said, ‘I would yet ask thee a question, reverend sir. —‘ Ask, then, Praétnayogya!’ he replied. He said, ‘If, at that very time, all the fires were to go out, dost thou know what danger there is in that case for him who offers?’ —‘I know it, he replied; ‘before long the family would be without heirs in the case of him who would not know this; but by dint of knowledge I myself have prevailed.’—‘ What is that knowledge, and what the atonement ?’ he asked.—‘ Having, without delay, churned out fire, and taken out an offering-fire in whatever direction the wind might be blowing, I would perform an offering to Vayu (the wind): I would then know that my Agnihotra would be successful, belonging as it would to all deities; for all beings, indeed, pass over into the wind, and from out of the wind they are again produced’. This would be the atonement, and I should not be committing that sin.—‘ This much, then, reverend sir, we two (know) in common,’ said (Sauéeya). 12. Saueya, thus instructed, said, ‘I would yet ask thee a question, reverend sir.’—‘Ask then, Praét- 1 At the time of dissolution (layak4le) they pass into the wind; and at the time of creation (srishsikdle) they are again created, Say. XI.KANDA, 5 ADHYAYA, 3 BRAHMANA, 13. 85 nayogya!’ he replied. He said, ‘If at that very time all the fires were to go out, when there should be no wind blowing, dost thou know what danger there would be for him who offers ?’—‘I know it, he replied ; ‘ unpleasant things, indeed, he would see in this world, and unpleasant things in yonder world, were he not to know this; but by dint of knowledge I myself have prevailed.’-—‘ What is that knowledge, and what the atonement?’ he asked.— Having, without delay, churned out fire, and taken out an offering-fire towards the east, and sat down behind it, I myself would drink (the Agnihotra milk): I should then know that my Agnihotra would be successful, belonging as it would to all deities, for all beings, indeed, pass into the Brahmaza', and from the Brahmaza they are again produced. That would be the atonement; and I should not be committing that sin.—‘And, verily, I did not know this,’ said (Saugeya). 13. Saueya, thus instructed, said, ‘ Here are logs for fuel: I will become thy pupil, reverend sir.’ He replied, ‘If thou hadst not spoken thus, thy head would have flown off*?: come, enter as my pupil !’— ‘So be it, he said. He then initiated him, and taught him that pain-conquering utterance, Truth: therefore let man speak naught but truth *. 1 Viz. as the representative of the Brahman, or world-spirit. 2 Yadaivam nAvakshyah yadaivam agf#dnam nfvishkaroshi te mfirdh4 vyapatishyat, m@rdh4(va)patanam svag#Anaprakasanendtrabhavata# parihrétam iti, Say.— Prof. Delbriick, Altind. Syntax, p. 366, takes ‘ vi-pat’ in the sense of—(thy head would have) flown asunder, or burst ; which is indeed possible; cf. XI, 4, 1, 9. 3 Cf. F. Max Miller, ‘ India, what can it teach us?’ p. 65 seqq.
3Delbriick, Altind. Syntax, p. 366, takes ‘ vi-pat’ in the sense of—(thy head would have) flown asunder, or burst ; which is indeed possible; cf. XI, 4, 1, 9. 3 Cf. F. Max Miller, ‘ India, what can it teach us?’ p. 65 seqq. 86 SATAPATHA-BRAHMANA. FourtH BrAHMANA. Tue UpanarYana, OR INITIATION OF THE BRAHMANICAL Stupent 4. 1. He says, ‘I have come for Brahmagarya?:’ he thereby reports himself to the Brahman. He says, ‘Let me be a Brahma&§frin (student) :’ he thereby makes himself over to the Brahman. He (the teacher) then says, ‘What (ka) is thy name ?’—now Ka is Pragdpati: he thus initiates him after making him one belonging to PragApati. 2. He then takes his (right) hand with, ‘Indra’s disciple thou art; Agni is thy teacher, I am thy teacher, O N. N.!’—now these are two most high and most powerful deities: it is to these two most high and most powerful deities he commits him; and thus his disciple suffers no harm of any kind, nor does he who knows this °. 3. He then commits him to the beings :—‘ To Pragapati I commit thee, to the god Savitz I commit thee; ’—now these are two most high and most important deities: it is to these two most high and most important deities he commits him; and thus his disciple suffers no harm of any kind, nor does he who knows this. * With this chapter compare P4raskara Grshyas@tra II, 2, 17 seqq.; Asvalayana Grthyasttra I, 20 seqq.; Sankhdyana Grihyasftra IT, 1 seqq. * That is, for religious (theological) studentship : ‘I have come to be a student.’—Sdyana takes the aorist ‘4gam’ in an optative sense ‘may I enter (or obtain),’—brahmaffrizo bhavo brahmakaryam tad 4gam prapnuy4m. * Vidusho=py etat phalam &ha, na sa iti, evam uktArtham yo veda ganati so=py 4rtim na prépnotity arthas, Say. XI KANDA, 5 ADHYAYA, 4 BRAHMANA, 6. 87 4. ‘To the waters, to the plants I commit thee,—he thus commits him to the waters and plant.—‘ To Heaven and Earth I commit thee,—he thus commits him to these two, heaven and earth, within which all this universe is contained.—‘ To all beings I commit thee for security from injury,—he thus commits him to all beings for security from injury; and thus his disciple suffers no harm of any kind, nor does he who knows this. 5. ‘Thou art a Brahmaéfrin,’ he says, and thus commits him to the Brahman ;—‘sip water!’— water, doubtless, means ambrosia: ‘sip ambrosia’ is thus what he tells him ;—‘ do thy work !’—work, doubtless, means vigour ; ‘ exert vigour’ is thus what he tells him ;—‘ put on fuel!’—‘ enkindle thy mind with fire, with holy lustre!’ is what he thereby tells him ;—‘ do not sleep!!’—‘do not die’ is what he thereby says to him ;—‘ sip water! ’—water means ambrosia : ‘ sip ambrosia’ is what he thus tells him. He thus encloses him on both sides with ambrosia (the drink of immortality), and thus the Brahmaférin suffers no harm of any kind, nor does he who knows this.
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.
1—‘ This much, then, reverend sir, we two (know) in common 3,’ said (Saugeya). 8. Sauéeya, thus instructed, said, ‘I would yet ask thee a question, reverend sir. —‘Ask then, Pra#tnayogya!’ he replied. He (Saueya) said, ‘If, at the time when thy fires are taken out, and the sacrificial vessels brought down, thou wert going to offer, and the offering-fire were then to go out, dost thou know what danger there is in that case for him who offers?’ ‘I know, he replied; ‘before long the eldest son would die in the case of him who would 1 The departed ancestors are supposed to reside in the southern region. * He bhagavann Uddélaka bhavatoktam etat sava (? saha) nfv avayoA saha sahitam samfnam ekarfipam iti Sauéeyo ha bhuktavan (?hy uktavan) anyaprasnam darsayitam prastauti, Sauteyo gfapta iti, Say. XI KANDA, 5 ADHYAYA, 3 BRAHMANA, IO, 83 not know this; but by dint of knowledge I myself have prevailed.’—‘ What is that knowledge, and what the atonement?’ he asked.—‘ The breath of the mouth has entered the upward breathing—such (is the knowledge) ; and I should make the offering in the Garhapatya fire—that would be the atonement, and I should not be committing that sin.’— ‘This much, then, reverend sir, we two (know) in common,’ said (Sauéeya). 9. Sauéeya, thus instructed, said, ‘I would yet ask thee a question, reverend sir. —‘ Ask then, PraAtnayogya!’ he replied. He said, ‘If, at that very time, the Garhapatya fire were to go out, dost thou know what danger there is in that case for him who offers ?’—‘I know it,’ he replied; ‘before long the master of the house! would die in the case of him who would not know this; but by dint of knowledge I myself have prevailed.’—‘ What is that knowledge, and what the atonement ?’ he asked.—‘ The upward breathing has entered the breath of the mouth—this (is the knowledge) ; and I would make the offering on the Ahavantya—this would be the atonement, and I should not be committing that sin. —‘ This much, then, reverend sir, we two (know) in common,’ said (Saueya). 10. Sauéeya, thus instructed, said, ‘I would yet ask thee a question, reverend sir. —‘Ask then, PraAtnayogya!’ he replied. He said, ‘If, at that very time, the Anvah4ryapaéana fire were to go out, dost thou know what danger there is in that case for him who offers ?’—‘I know it,’ he replied ; ‘ before long all the cattle would die in the case of him who would 1 That is, the Sacrificer himself. G2 84 SATAPATHA-BRAHMANA, not know this; but by dint of knowledge I myself have prevailed.’—' What is that knowledge, and what the atonement ?’ he asked.— The through-breathing has entered the upward breathing—this (is the knowledge); and I would make the offering on the Garhapatya fire—this is the atonement; and I should not be committing that sin.’—‘ This much, then, reverend sir, we two (know) in common, said (Sauéeya).
211. Saueya, thus instructed, said, ‘I would yet ask thee a question, reverend sir. —‘ Ask, then, Praétnayogya!’ he replied. He said, ‘If, at that very time, all the fires were to go out, dost thou know what danger there is in that case for him who offers?’ —‘I know it, he replied; ‘before long the family would be without heirs in the case of him who would not know this; but by dint of knowledge I myself have prevailed.’—‘ What is that knowledge, and what the atonement ?’ he asked.—‘ Having, without delay, churned out fire, and taken out an offering-fire in whatever direction the wind might be blowing, I would perform an offering to Vayu (the wind): I would then know that my Agnihotra would be successful, belonging as it would to all deities; for all beings, indeed, pass over into the wind, and from out of the wind they are again produced’. This would be the atonement, and I should not be committing that sin.—‘ This much, then, reverend sir, we two (know) in common,’ said (Sauéeya). 12. Saueya, thus instructed, said, ‘I would yet ask thee a question, reverend sir.’—‘Ask then, Praét- 1 At the time of dissolution (layak4le) they pass into the wind; and at the time of creation (srishsikdle) they are again created, Say. XI.KANDA, 5 ADHYAYA, 3 BRAHMANA, 13. 85 nayogya!’ he replied. He said, ‘If at that very time all the fires were to go out, when there should be no wind blowing, dost thou know what danger there would be for him who offers ?’—‘I know it, he replied ; ‘ unpleasant things, indeed, he would see in this world, and unpleasant things in yonder world, were he not to know this; but by dint of knowledge I myself have prevailed.’-—‘ What is that knowledge, and what the atonement?’ he asked.— Having, without delay, churned out fire, and taken out an offering-fire towards the east, and sat down behind it, I myself would drink (the Agnihotra milk): I should then know that my Agnihotra would be successful, belonging as it would to all deities, for all beings, indeed, pass into the Brahmaza', and from the Brahmaza they are again produced. That would be the atonement; and I should not be committing that sin.—‘And, verily, I did not know this,’ said (Saugeya). 13. Saueya, thus instructed, said, ‘ Here are logs for fuel: I will become thy pupil, reverend sir.’ He replied, ‘If thou hadst not spoken thus, thy head would have flown off*?: come, enter as my pupil !’— ‘So be it, he said. He then initiated him, and taught him that pain-conquering utterance, Truth: therefore let man speak naught but truth *. 1 Viz. as the representative of the Brahman, or world-spirit. 2 Yadaivam nAvakshyah yadaivam agf#dnam nfvishkaroshi te mfirdh4 vyapatishyat, m@rdh4(va)patanam svag#Anaprakasanendtrabhavata# parihrétam iti, Say.— Prof. Delbriick, Altind. Syntax, p. 366, takes ‘ vi-pat’ in the sense of—(thy head would have) flown asunder, or burst ; which is indeed possible; cf. XI, 4, 1, 9. 3 Cf. F. Max Miller, ‘ India, what can it teach us?’ p. 65 seqq.
3Delbriick, Altind. Syntax, p. 366, takes ‘ vi-pat’ in the sense of—(thy head would have) flown asunder, or burst ; which is indeed possible; cf. XI, 4, 1, 9. 3 Cf. F. Max Miller, ‘ India, what can it teach us?’ p. 65 seqq. 86 SATAPATHA-BRAHMANA. FourtH BrAHMANA. Tue UpanarYana, OR INITIATION OF THE BRAHMANICAL Stupent 4. 1. He says, ‘I have come for Brahmagarya?:’ he thereby reports himself to the Brahman. He says, ‘Let me be a Brahma&§frin (student) :’ he thereby makes himself over to the Brahman. He (the teacher) then says, ‘What (ka) is thy name ?’—now Ka is Pragdpati: he thus initiates him after making him one belonging to PragApati. 2. He then takes his (right) hand with, ‘Indra’s disciple thou art; Agni is thy teacher, I am thy teacher, O N. N.!’—now these are two most high and most powerful deities: it is to these two most high and most powerful deities he commits him; and thus his disciple suffers no harm of any kind, nor does he who knows this °. 3. He then commits him to the beings :—‘ To Pragapati I commit thee, to the god Savitz I commit thee; ’—now these are two most high and most important deities: it is to these two most high and most important deities he commits him; and thus his disciple suffers no harm of any kind, nor does he who knows this. * With this chapter compare P4raskara Grshyas@tra II, 2, 17 seqq.; Asvalayana Grthyasttra I, 20 seqq.; Sankhdyana Grihyasftra IT, 1 seqq. * That is, for religious (theological) studentship : ‘I have come to be a student.’—Sdyana takes the aorist ‘4gam’ in an optative sense ‘may I enter (or obtain),’—brahmaffrizo bhavo brahmakaryam tad 4gam prapnuy4m. * Vidusho=py etat phalam &ha, na sa iti, evam uktArtham yo veda ganati so=py 4rtim na prépnotity arthas, Say. XI KANDA, 5 ADHYAYA, 4 BRAHMANA, 6. 87 4. ‘To the waters, to the plants I commit thee,—he thus commits him to the waters and plant.—‘ To Heaven and Earth I commit thee,—he thus commits him to these two, heaven and earth, within which all this universe is contained.—‘ To all beings I commit thee for security from injury,—he thus commits him to all beings for security from injury; and thus his disciple suffers no harm of any kind, nor does he who knows this. 5. ‘Thou art a Brahmaéfrin,’ he says, and thus commits him to the Brahman ;—‘sip water!’— water, doubtless, means ambrosia: ‘sip ambrosia’ is thus what he tells him ;—‘ do thy work !’—work, doubtless, means vigour ; ‘ exert vigour’ is thus what he tells him ;—‘ put on fuel!’—‘ enkindle thy mind with fire, with holy lustre!’ is what he thereby tells him ;—‘ do not sleep!!’—‘do not die’ is what he thereby says to him ;—‘ sip water! ’—water means ambrosia : ‘ sip ambrosia’ is what he thus tells him. He thus encloses him on both sides with ambrosia (the drink of immortality), and thus the Brahmaférin suffers no harm of any kind, nor does he who knows this.
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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