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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1’—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. 6. He then recites to him (teaches him) the SAvitrt * ;—formerly, indeed, they taught this (verse) at the end of a year, thinking, ‘Children, indeed, are 1 «Do not sleep in the daytime!’ Par., Asv. * For this verse, also called the Gayatri (Aig-veda S. III, 62, 10), see II, 3, 4, 39- > Sfyana takes this in the sense of ‘some only teach this (formula) a year after (or, after the first year),’—pura p(irvasminn upanayandd frdhvabhavini samvatsarakdle stite sati tam etam gayatrim anvahuA, kedid 4é4rya upadisanti. 88 SATAPATHA-BRAHMANA. born after being fashioned for a year': thus we lay speech (voice) into this one as soon as he has been born.’ 7. Or after six months, thinking, ‘There are six seasons in the year, and children are born after being fashioned for a year: we thus lay speech into this one as soon as he has been born.’ 8. Or after twenty-four days, thinking, ‘ There are twenty-four half-months in the year, and children are born when fashioned for a year: we thus lay speech into this one as soon as he has been born.’ g. Or after twelve days, thinking, ‘There are twelve months in the year, and children are born when fashioned for a year: we thus lay speech into this one as soon as he has been born.’ 10. Or after six days, thinking, ‘There are six seasons in the year, and children are born when fashioned for a year: we thus lay speech into this one as soon as he has been born.’ 11. Or after three days, thinking, ‘There are three seasons in the year, and children are born when fashioned for a year: we thus lay speech into this one as soon as he has been born.’ 12, Concerning this they also sing the verse,— ‘ By laying his right hand on (the pupil), the teacher becomes pregnant (with him): in the third (night) he is born as a Brahmaza with the SAvitrt*.’ Let him, ‘ Literally, made equal, or corresponding, to a year,—Samvatsaratmana k4lena samyakpariééAinna’ khalu garbh& vyaktavayavah santak pragayante utpadyante; ata upanayanfnantaram 4é#4ryasamipe garbhavad avasshinnas taduktaniyaman&t sasvatsarak4la eva punar gayate, Say. 2 Afaryo mfinavakam upantya samfpavartin4 tena garbhf bhavati garbhavan bhavati, kim kritva, 4tmiyam dakshinxam hastam sishya- XI KANDA, 5 ADHYAYA, 4 BRAHMANA, 15. 89 however, teach a Brahmama (the Savitri) at once, for the Brahmaza belongs to Agni, and Agni is born at once’: therefore, he should teach the Brahmamza at once.
289 however, teach a Brahmama (the Savitri) at once, for the Brahmaza belongs to Agni, and Agni is born at once’: therefore, he should teach the Brahmamza at once. 13. Now some teach an Anush¢ubh SAvitrt, saying, ‘The Anush/ubh is speech : we thus lay speech into him.’ But let him not do so; for if, in that case, any one were to say of him, ‘Surely, this (student) has taken away his (the teacher’s) speech: he will become dumb ;’ then that would indeed be likely to come to pass: let him therefore teach him that Géyatrt SAvitrt. 14. And some recite it to him while he (the student) is standing or sitting on (the teacher's) right side; but let him not do this; for if, in that case, any one were to say of him, ‘Surely, this (teacher) has born this (student) sideways, he will become averse to him ;’ then that would indeed be likely to come to pass: let him therefore recite it in a forward (easterly) direction to (the student) looking at him towards the west. 15. He (first) recites it by padas*: there being three breathings, the out-breathing, the up-breathing and the through-breathing ; it is these he thus lays into him ;—then by half-verses: there being these mastaka Adhfya nikshipya; sa garbharfiipo masavakas trrifyasyam ratrau vyatitiyam gfyate Asaryfd utpadyate, gatas 4a 444ryenopadishfay4 sfvitry4 sahita san brahmano bhavati sdvitrirhpam fa brahm4dhfia iti brahmama iti vyutpattiz, brihmanagdatitvam asya sampannam ity arthah, Say. ? Viz. immediately on the ‘ churning-sticks’ being set in motion. ? The Géyatrt (SAvitr?) consists of three octosyllabic pAdas, forming two half-verses of two and one pfda respectively; whilst an Anush/ubh (Sévitrf) would consist of four octosyllabic pAdas, two of which make a half-verse. 90 SATAPATHA-BRAHMANA. two (principal) breathings, the out-breathing and the up-breathing}, it is the out-breathing and the upbreathing he thus lays into him ;—then the whole (verse): there being this one vital air (in man), he thus lays the whole vital air into the whole of him. 16. As to this they say, ‘When one has admitted a Brahmaza to a term of studentship, he should not carry on sexual intercourse, lest he should generate this Brahmaza from shed seed; for, indeed, he who enters on a term of studentship becomes an embryo.’ 17. And concerning this they also say, ‘He may nevertheless do so, if he chooses; for these creatures are of two kinds, divine and human,—these human creatures are born from the womb, and the divine creatures, being the metres (verses of scripture), are born from the mouth: it is therefrom he (the teacher) produces him, and therefore he may do so (have intercourse) if he chooses.’
318. And they also say, ‘He who is a Brahma4rin should not eat honey, lest he should reach the end of food, for honey, doubtless, is the utmost (supreme) essence of plants.’ But Svetaketu Aruseya, when eating honey, whilst he was a student, said, ‘ This honey, in truth, is the remainder (essential part) of the triple science (the Vedas), and he, indeed, who has such a remainder, is an essence.’ And, indeed, if a Brahmaérin, knowing this, eats honey, it is just as if he were to utter either a Azk-verse, or Yagusformula, or a SAman-tune: let him therefore eat freely of it. 1 That i8, the breath of the mouth, and that of the nostrils. XI KANDA, 5 ADHYAYA, 5 BRAHMANA, 5. 9! FirtH BRAHMANA. Tue SaTATIRATRAM, OR SACRIFICIAL SESSION OF A Hunprep ATIRATRA-SACRIFICES. 1. Now, when the gods were passing upwards to the world of heaven, the Asuras enveloped them in darkness. They spake, ‘Verily, by nothing else Save a sacrificial session is there any way of dispelling this (darkness): well, then, let us perform a sacrificial session !’ 2. They entered upon a sacrificial session of a hundred Agnishfoma (days), and dispelled the darkness as far as one may see whilst sitting ; and in like manner did they, by (a session of) a hundred Ukthya (days), dispel the darkness as far as one may see whilst standing. 3. They spake, ‘ We do indeed dispel the darkness, but not the whole of it: come, let us resort to Father Pragdpati.’ Having come to Father Pragapati, they spake, ‘Reverend sir, when we were passing upwards to the world of heaven the Asuras enveloped us in darkness,’ 4. ‘We entered upon a sacrificial session of a hundred Agnishéomas, and dispelled the darkness as far as one may see whilst sitting; and in like manner did we dispel the darkness as far as one may see whilst standing: do thou teach us, reverend sir, how, by dispelling the Asuras and darkness, and all evil, we shall find (the way to) the world of heaven !’ 5. He spake, ‘Surely, ye proceeded by means of two sacrifices, the Agnishfoma and Ukthya, which do not contain all Soma-rites!;—enter ye upon 1 Viz, neither the Shodasin which, to (the twelve stotras, and 92 SATAPATHA-BRAHMANA. a sacrificial session of a hundred AtirAtras: when ye have thereby repelled the Asuras and darkness, and all evil, ye shall find the world of heaven.’ 6. They entered upon a sacrificial session of a hundred Atiratras; and, having thereby repelled the Asuras and darkness, and all evil, they found (the way to) the world of heaven. In their first fifty days! the night-hymns reached into the day, and the day-hymns into the night. 7. They spake, ‘Verily, we have got into confusion and know not what to do: come, let us resort to Father Pragapatit’ Having come to Father Pragdpati, they spake (the verses), ‘Our night-hymns are (chanted) in daytime, and those of the day at night: O sage, being learned and wise, teach thou us who are ignorant (how to perform) the sacrifices !’
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’—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. 6. He then recites to him (teaches him) the SAvitrt * ;—formerly, indeed, they taught this (verse) at the end of a year, thinking, ‘Children, indeed, are 1 «Do not sleep in the daytime!’ Par., Asv. * For this verse, also called the Gayatri (Aig-veda S. III, 62, 10), see II, 3, 4, 39- > Sfyana takes this in the sense of ‘some only teach this (formula) a year after (or, after the first year),’—pura p(irvasminn upanayandd frdhvabhavini samvatsarakdle stite sati tam etam gayatrim anvahuA, kedid 4é4rya upadisanti. 88 SATAPATHA-BRAHMANA. born after being fashioned for a year': thus we lay speech (voice) into this one as soon as he has been born.’ 7. Or after six months, thinking, ‘There are six seasons in the year, and children are born after being fashioned for a year: we thus lay speech into this one as soon as he has been born.’ 8. Or after twenty-four days, thinking, ‘ There are twenty-four half-months in the year, and children are born when fashioned for a year: we thus lay speech into this one as soon as he has been born.’ g. Or after twelve days, thinking, ‘There are twelve months in the year, and children are born when fashioned for a year: we thus lay speech into this one as soon as he has been born.’ 10. Or after six days, thinking, ‘There are six seasons in the year, and children are born when fashioned for a year: we thus lay speech into this one as soon as he has been born.’ 11. Or after three days, thinking, ‘There are three seasons in the year, and children are born when fashioned for a year: we thus lay speech into this one as soon as he has been born.’ 12, Concerning this they also sing the verse,— ‘ By laying his right hand on (the pupil), the teacher becomes pregnant (with him): in the third (night) he is born as a Brahmaza with the SAvitrt*.’ Let him, ‘ Literally, made equal, or corresponding, to a year,—Samvatsaratmana k4lena samyakpariééAinna’ khalu garbh& vyaktavayavah santak pragayante utpadyante; ata upanayanfnantaram 4é#4ryasamipe garbhavad avasshinnas taduktaniyaman&t sasvatsarak4la eva punar gayate, Say. 2 Afaryo mfinavakam upantya samfpavartin4 tena garbhf bhavati garbhavan bhavati, kim kritva, 4tmiyam dakshinxam hastam sishya- XI KANDA, 5 ADHYAYA, 4 BRAHMANA, 15. 89 however, teach a Brahmama (the Savitri) at once, for the Brahmaza belongs to Agni, and Agni is born at once’: therefore, he should teach the Brahmamza at once.
289 however, teach a Brahmama (the Savitri) at once, for the Brahmaza belongs to Agni, and Agni is born at once’: therefore, he should teach the Brahmamza at once. 13. Now some teach an Anush¢ubh SAvitrt, saying, ‘The Anush/ubh is speech : we thus lay speech into him.’ But let him not do so; for if, in that case, any one were to say of him, ‘Surely, this (student) has taken away his (the teacher’s) speech: he will become dumb ;’ then that would indeed be likely to come to pass: let him therefore teach him that Géyatrt SAvitrt. 14. And some recite it to him while he (the student) is standing or sitting on (the teacher's) right side; but let him not do this; for if, in that case, any one were to say of him, ‘Surely, this (teacher) has born this (student) sideways, he will become averse to him ;’ then that would indeed be likely to come to pass: let him therefore recite it in a forward (easterly) direction to (the student) looking at him towards the west. 15. He (first) recites it by padas*: there being three breathings, the out-breathing, the up-breathing and the through-breathing ; it is these he thus lays into him ;—then by half-verses: there being these mastaka Adhfya nikshipya; sa garbharfiipo masavakas trrifyasyam ratrau vyatitiyam gfyate Asaryfd utpadyate, gatas 4a 444ryenopadishfay4 sfvitry4 sahita san brahmano bhavati sdvitrirhpam fa brahm4dhfia iti brahmama iti vyutpattiz, brihmanagdatitvam asya sampannam ity arthah, Say. ? Viz. immediately on the ‘ churning-sticks’ being set in motion. ? The Géyatrt (SAvitr?) consists of three octosyllabic pAdas, forming two half-verses of two and one pfda respectively; whilst an Anush/ubh (Sévitrf) would consist of four octosyllabic pAdas, two of which make a half-verse. 90 SATAPATHA-BRAHMANA. two (principal) breathings, the out-breathing and the up-breathing}, it is the out-breathing and the upbreathing he thus lays into him ;—then the whole (verse): there being this one vital air (in man), he thus lays the whole vital air into the whole of him. 16. As to this they say, ‘When one has admitted a Brahmaza to a term of studentship, he should not carry on sexual intercourse, lest he should generate this Brahmaza from shed seed; for, indeed, he who enters on a term of studentship becomes an embryo.’ 17. And concerning this they also say, ‘He may nevertheless do so, if he chooses; for these creatures are of two kinds, divine and human,—these human creatures are born from the womb, and the divine creatures, being the metres (verses of scripture), are born from the mouth: it is therefrom he (the teacher) produces him, and therefore he may do so (have intercourse) if he chooses.’
318. And they also say, ‘He who is a Brahma4rin should not eat honey, lest he should reach the end of food, for honey, doubtless, is the utmost (supreme) essence of plants.’ But Svetaketu Aruseya, when eating honey, whilst he was a student, said, ‘ This honey, in truth, is the remainder (essential part) of the triple science (the Vedas), and he, indeed, who has such a remainder, is an essence.’ And, indeed, if a Brahmaérin, knowing this, eats honey, it is just as if he were to utter either a Azk-verse, or Yagusformula, or a SAman-tune: let him therefore eat freely of it. 1 That i8, the breath of the mouth, and that of the nostrils. XI KANDA, 5 ADHYAYA, 5 BRAHMANA, 5. 9! FirtH BRAHMANA. Tue SaTATIRATRAM, OR SACRIFICIAL SESSION OF A Hunprep ATIRATRA-SACRIFICES. 1. Now, when the gods were passing upwards to the world of heaven, the Asuras enveloped them in darkness. They spake, ‘Verily, by nothing else Save a sacrificial session is there any way of dispelling this (darkness): well, then, let us perform a sacrificial session !’ 2. They entered upon a sacrificial session of a hundred Agnishfoma (days), and dispelled the darkness as far as one may see whilst sitting ; and in like manner did they, by (a session of) a hundred Ukthya (days), dispel the darkness as far as one may see whilst standing. 3. They spake, ‘ We do indeed dispel the darkness, but not the whole of it: come, let us resort to Father Pragdpati.’ Having come to Father Pragapati, they spake, ‘Reverend sir, when we were passing upwards to the world of heaven the Asuras enveloped us in darkness,’ 4. ‘We entered upon a sacrificial session of a hundred Agnishéomas, and dispelled the darkness as far as one may see whilst sitting; and in like manner did we dispel the darkness as far as one may see whilst standing: do thou teach us, reverend sir, how, by dispelling the Asuras and darkness, and all evil, we shall find (the way to) the world of heaven !’ 5. He spake, ‘Surely, ye proceeded by means of two sacrifices, the Agnishfoma and Ukthya, which do not contain all Soma-rites!;—enter ye upon 1 Viz, neither the Shodasin which, to (the twelve stotras, and 92 SATAPATHA-BRAHMANA. a sacrificial session of a hundred AtirAtras: when ye have thereby repelled the Asuras and darkness, and all evil, ye shall find the world of heaven.’ 6. They entered upon a sacrificial session of a hundred Atiratras; and, having thereby repelled the Asuras and darkness, and all evil, they found (the way to) the world of heaven. In their first fifty days! the night-hymns reached into the day, and the day-hymns into the night. 7. They spake, ‘Verily, we have got into confusion and know not what to do: come, let us resort to Father Pragapatit’ Having come to Father Pragdpati, they spake (the verses), ‘Our night-hymns are (chanted) in daytime, and those of the day at night: O sage, being learned and wise, teach thou us who are ignorant (how to perform) the sacrifices !’
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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