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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1woe is me! men, crying aloud, here are eating men, crying aloud!’ They replied, ‘ Thus, indeed, these dealt with us in yonder world, and so we now deal with them in return.’ He said, ‘Is there no atonement for this ?’—‘ Yes, there is,’ they replied.—‘ What is it ?’—‘ Thy father knows.’ 7. He went forth from thence toward the northern of those two intermediate quarters in front, and lo, there were two women, one beautiful, one overbeautiful!: between them stood a man, black, with yellaw eyes, and a staff in his hand. On seeing him, terror seized him, and he went home, and sat down. His father said to him, ‘Study thy day's lesson (of scripture): why dost thou not study thy lesson?’ He said, ‘What am I to study? there is nothing whatever.’ Then Varuza knew, ‘He has indeed seen it!’ 8. He spake, ‘As to those men whom thou 1 According to Sayama ‘ati-kalyf#i’ means ‘not beautiful (asobhan4), ugly.’ Perhaps its real meaning is ‘one of past beauty,’ one whose beauty has faded. x1 KAwDA, 6 ADHYAYA, I BRAHMANA, 13. III sawest in the eastern region being dismembered by men hewing off their limbs one by one, and saying, “This to thee, this to me!” they were the trees: when one puts fire-wood from trees on (the fire) he subdues the trees, and conquers the world of trees. g. ‘And as to those men whom thou sawest in the southern region being dismembered by men cutting up their limbs one by one, and saying, “This to thee, this to me!” they were the cattle ; when one makes offering with milk he subdues the cattle, and conquers the world of cattle. 1o. ‘And as to those men thou sawest in the western region who, whilst sitting still, were being eaten by men sitting still, they were the herbs: when one illumines (the Agnihotra milk) with a straw?, he subdues the herbs, and conquers the world of herbs. 11, ‘And as to those men thou sawest in the northern region who, whilst crying aloud, were being eaten by men crying aloud, they were the waters: when one pours water to (the Agnihotra milk), he subdues the waters, and conquers the world of waters. 12. ‘And as to those two women whom thou sawest, one beautiful and one over-beautiful,—the beautiful one is Belief: when one offers the first libation (of the Agnihotra) he subdues Belief, and conquers Belief; and the over-beautiful one is Unbelief: when one offers the second libation, he subdues Unbelief, and conquers Unbelief. 13. ‘And as to the black man with yellow eyes, 1 See I, 3, 1, 16. I12 SATAPATHA-BRAHMANA. who was standing between them with a staff in his hand, he was Wrath: when, having poured water into the spoon, one pours (the libation into the fire), he subdues Wrath, and conquers Wrath; and, verily, whosoever, knowing this, offers the Agnihotra, thereby conquers everything, and subdues everything.’ SEconD BRAHMANA.
21. Now, Ganaka of Videha once met some Brahmazas who were travelling about}, to wit, Svetaketu. Aruneya, Somasushma SAtyayag#i, and Yagfiavalkya. He said to them, ‘ How do ye each of you perform the Agnihotra ?’ 2. Svetaketu Aruneya replied, ‘O great king, I make offering, in one another, to two heats, neverfailing and overflowing with glory.—‘How is that?’ asked the king.—‘ Well, Aditya (the sun) is heat: to him I make offering in Agni in the evening; and Agni, indeed, is heat: to him I make offering in the morning in Aditya®’—‘ What becomes of him who offers in this way?’ asked the 1 Or, driving about (and officiating at sacrifices); see XI, 4, 1, 1: For a translation of this story see Max Miller, History of Ancient Sanskrit Literature, p. 421 seqq. ’ Adityam sfyamk4le agnfv anupravishfam guhomi havishé tarpay4mi; athagnir api gharma4, sa pratar 4dityam anupravisati, tam agnim pratahk4le Aditye sthitam havisha prizayémi, Say.—At II, 3, 1, 36, instead of—‘In the evening he offers SQrya in Agni, and in the morning he offers Agni in SQrya’—we ought probably to translate,—‘In the evening he makes offering to Sfrya in Agni, and in the morning he makes offering to Agni in Sfirya.’ The commentary there would admit of either rendering :—Agnir gyotir, iti mantreza guhvad agn4v eva santam sfryam guhoti, tatha ka gyotidsabdahk siryavakanah; pratahk4le tu sQrye santam agnim guhoti. x1 KANDA, 6 ADHYAYA, 2 BRAHMANA, 5. 113 king.—‘ He verily becomes never-failing in prosperity and glory, and attains to the fellowship of those two deities, and to an abode in their world.’ 3. Then Somasushma Satyayagai said, ‘I, O king, make offering to light in light.—‘ How is that ?’ asked the king.—‘ Well, Aditya is light: to him I make offering in Agni in the evening; and Agni, indeed, is light: to him I make offering in Aditya in the morning.’'—‘ What becomes of him who offers in this way ?’—‘ He verily becomes lightsome, and glorious, and prosperous ; and attains to the fellowship of those two deities, and to an abode in their world.’ 4. Then Y4gviavalkya said, ‘When I take out the fire (from the Garhapatya), it is the Agnihotra itself, I thereby raise. Now when Aditya (the sun) sets, all the gods follow him; and when they see that fire taken out by me, they turn back. Having then cleansed the (sacrificial) vessels, and deposited them (on the Vedi), and having milked the Agnihotra cow, I gladden them, when I see them, and when they see me.—‘ Thou, O Y4ga#avalkya, hast inquired most closely into the nature of the Agnihotra,’ said the king; ‘I bestow a hundred cows on thee. But not even thou (knowest) either the uprising, or the progress, or the support, or the contentment, or the return, or the renascent world of those two (libations of the Agnihotra).’ Thus saying, he mounted his car and drove away. 5. They said, ‘Surely, this fellow of a Raganya has outtalked us: come, let us challenge him to
35. They said, ‘Surely, this fellow of a Raganya has outtalked us: come, let us challenge him to 1 Yad yad4 4havantyam garhapatyad aham uddharami tat tadanim kritsnam angop4ngasahitam agnihotram eva udyakkAimi udvahami, Say. [44] I 114 SATAPATHA-BRAHMANA. a theological disputation!’ YAg#avalkya said, ‘We are Brahmaazas, and he is a Réganya: if we were to vanquish him, whom should we say we had vanquished ? But if he were to vanquish us, people would say of us that a RAganya had vanquished Brahmazas: do not think of this!’ They approved of his words. But YAag#avalkya, mounting his car, drove after (the king). He overtook him, and he (the king) said, ‘Is it to know the Agnihotra, Yagiavalkya ?’—‘ The Agnihotra, O king!’ he replied. 6. ‘Well, those two libations, when offered, rise upwards: they enter the air, and make the air their offering-fire, the wind their fuel, the sun-motes their pure libation: they satiate the air, and rise upwards therefrom. 7. ‘They enter the sky, and make the sky their offering-fire, the sun their fuel, and the moon their pure libation: they satiate the sky, and return from there. 8. ‘They enter this (earth), and make this (earth) their offering-fire, the fire their fuel, and the herbs their pure libation: they satiate this (earth), and rise upwards therefrom. 9. ‘They enter man, and make his mouth their offering-fire, his tongue their fuel, and food their pure libation: they satiate man; and, verily, for him who, knowing this, eats food the Agnihotra comes to be offered. They rise upwards from there. 10. ‘ They enter woman, and make her lap their offering-fire, her womb the fuel,—for that (womb) is called the bearer, because by it Pragdpati bore creatures,—and the seed their pure libation: they satiate woman; and, verily, for him who, knowing this, approaches his mate, the Agnihotra comes to XI KANDA, 6 ADHYAYA, 3 BRAHMANA, 4. IT5 ve be offered. The son who is born therefrom is the renascent world: this is the Agnihotra, YAg#avalkya, there is nothing higher than this.’ Thus he spoke; and Y4g#avalkya granted him a boon. He said, ‘Let mine be the (privilege of) asking questions of thee when I list, YAg#avalkya!’ Thenceforth Ganaka was a Brahman. TuHirD BrAuMana, 1. Ganaka of Videha performed a sacrifice accompanied with numerous gifts to the priests. Setting apart a thousand cows, he said, ‘He who is the most learned in sacred writ amongst you, O Brahmazas, shall drive away these (cows) !!’ 2. YA4g#iavalkya then said, ‘This way (drive) them!’ They said, ‘Art thou really the most learned in sacred writ amongst us, Y4gzavalkya ?’ He replied, ‘Reverence be to him who is most learned in sacred writ! We are but hankering after cows *’ 3. They then said (to one another), ‘Which of us shall question him?’ The shrewd SAkalya said, ‘I!’ When he (Y4g#avalkya) saw him, he said, ‘Have the Brahmazas made of thee a thing for quenching the firebrand, Sakalya ?’
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.
1woe is me! men, crying aloud, here are eating men, crying aloud!’ They replied, ‘ Thus, indeed, these dealt with us in yonder world, and so we now deal with them in return.’ He said, ‘Is there no atonement for this ?’—‘ Yes, there is,’ they replied.—‘ What is it ?’—‘ Thy father knows.’ 7. He went forth from thence toward the northern of those two intermediate quarters in front, and lo, there were two women, one beautiful, one overbeautiful!: between them stood a man, black, with yellaw eyes, and a staff in his hand. On seeing him, terror seized him, and he went home, and sat down. His father said to him, ‘Study thy day's lesson (of scripture): why dost thou not study thy lesson?’ He said, ‘What am I to study? there is nothing whatever.’ Then Varuza knew, ‘He has indeed seen it!’ 8. He spake, ‘As to those men whom thou 1 According to Sayama ‘ati-kalyf#i’ means ‘not beautiful (asobhan4), ugly.’ Perhaps its real meaning is ‘one of past beauty,’ one whose beauty has faded. x1 KAwDA, 6 ADHYAYA, I BRAHMANA, 13. III sawest in the eastern region being dismembered by men hewing off their limbs one by one, and saying, “This to thee, this to me!” they were the trees: when one puts fire-wood from trees on (the fire) he subdues the trees, and conquers the world of trees. g. ‘And as to those men whom thou sawest in the southern region being dismembered by men cutting up their limbs one by one, and saying, “This to thee, this to me!” they were the cattle ; when one makes offering with milk he subdues the cattle, and conquers the world of cattle. 1o. ‘And as to those men thou sawest in the western region who, whilst sitting still, were being eaten by men sitting still, they were the herbs: when one illumines (the Agnihotra milk) with a straw?, he subdues the herbs, and conquers the world of herbs. 11, ‘And as to those men thou sawest in the northern region who, whilst crying aloud, were being eaten by men crying aloud, they were the waters: when one pours water to (the Agnihotra milk), he subdues the waters, and conquers the world of waters. 12. ‘And as to those two women whom thou sawest, one beautiful and one over-beautiful,—the beautiful one is Belief: when one offers the first libation (of the Agnihotra) he subdues Belief, and conquers Belief; and the over-beautiful one is Unbelief: when one offers the second libation, he subdues Unbelief, and conquers Unbelief. 13. ‘And as to the black man with yellow eyes, 1 See I, 3, 1, 16. I12 SATAPATHA-BRAHMANA. who was standing between them with a staff in his hand, he was Wrath: when, having poured water into the spoon, one pours (the libation into the fire), he subdues Wrath, and conquers Wrath; and, verily, whosoever, knowing this, offers the Agnihotra, thereby conquers everything, and subdues everything.’ SEconD BRAHMANA.
21. Now, Ganaka of Videha once met some Brahmazas who were travelling about}, to wit, Svetaketu. Aruneya, Somasushma SAtyayag#i, and Yagfiavalkya. He said to them, ‘ How do ye each of you perform the Agnihotra ?’ 2. Svetaketu Aruneya replied, ‘O great king, I make offering, in one another, to two heats, neverfailing and overflowing with glory.—‘How is that?’ asked the king.—‘ Well, Aditya (the sun) is heat: to him I make offering in Agni in the evening; and Agni, indeed, is heat: to him I make offering in the morning in Aditya®’—‘ What becomes of him who offers in this way?’ asked the 1 Or, driving about (and officiating at sacrifices); see XI, 4, 1, 1: For a translation of this story see Max Miller, History of Ancient Sanskrit Literature, p. 421 seqq. ’ Adityam sfyamk4le agnfv anupravishfam guhomi havishé tarpay4mi; athagnir api gharma4, sa pratar 4dityam anupravisati, tam agnim pratahk4le Aditye sthitam havisha prizayémi, Say.—At II, 3, 1, 36, instead of—‘In the evening he offers SQrya in Agni, and in the morning he offers Agni in SQrya’—we ought probably to translate,—‘In the evening he makes offering to Sfrya in Agni, and in the morning he makes offering to Agni in Sfirya.’ The commentary there would admit of either rendering :—Agnir gyotir, iti mantreza guhvad agn4v eva santam sfryam guhoti, tatha ka gyotidsabdahk siryavakanah; pratahk4le tu sQrye santam agnim guhoti. x1 KANDA, 6 ADHYAYA, 2 BRAHMANA, 5. 113 king.—‘ He verily becomes never-failing in prosperity and glory, and attains to the fellowship of those two deities, and to an abode in their world.’ 3. Then Somasushma Satyayagai said, ‘I, O king, make offering to light in light.—‘ How is that ?’ asked the king.—‘ Well, Aditya is light: to him I make offering in Agni in the evening; and Agni, indeed, is light: to him I make offering in Aditya in the morning.’'—‘ What becomes of him who offers in this way ?’—‘ He verily becomes lightsome, and glorious, and prosperous ; and attains to the fellowship of those two deities, and to an abode in their world.’ 4. Then Y4gviavalkya said, ‘When I take out the fire (from the Garhapatya), it is the Agnihotra itself, I thereby raise. Now when Aditya (the sun) sets, all the gods follow him; and when they see that fire taken out by me, they turn back. Having then cleansed the (sacrificial) vessels, and deposited them (on the Vedi), and having milked the Agnihotra cow, I gladden them, when I see them, and when they see me.—‘ Thou, O Y4ga#avalkya, hast inquired most closely into the nature of the Agnihotra,’ said the king; ‘I bestow a hundred cows on thee. But not even thou (knowest) either the uprising, or the progress, or the support, or the contentment, or the return, or the renascent world of those two (libations of the Agnihotra).’ Thus saying, he mounted his car and drove away. 5. They said, ‘Surely, this fellow of a Raganya has outtalked us: come, let us challenge him to
35. They said, ‘Surely, this fellow of a Raganya has outtalked us: come, let us challenge him to 1 Yad yad4 4havantyam garhapatyad aham uddharami tat tadanim kritsnam angop4ngasahitam agnihotram eva udyakkAimi udvahami, Say. [44] I 114 SATAPATHA-BRAHMANA. a theological disputation!’ YAg#avalkya said, ‘We are Brahmaazas, and he is a Réganya: if we were to vanquish him, whom should we say we had vanquished ? But if he were to vanquish us, people would say of us that a RAganya had vanquished Brahmazas: do not think of this!’ They approved of his words. But YAag#avalkya, mounting his car, drove after (the king). He overtook him, and he (the king) said, ‘Is it to know the Agnihotra, Yagiavalkya ?’—‘ The Agnihotra, O king!’ he replied. 6. ‘Well, those two libations, when offered, rise upwards: they enter the air, and make the air their offering-fire, the wind their fuel, the sun-motes their pure libation: they satiate the air, and rise upwards therefrom. 7. ‘They enter the sky, and make the sky their offering-fire, the sun their fuel, and the moon their pure libation: they satiate the sky, and return from there. 8. ‘They enter this (earth), and make this (earth) their offering-fire, the fire their fuel, and the herbs their pure libation: they satiate this (earth), and rise upwards therefrom. 9. ‘They enter man, and make his mouth their offering-fire, his tongue their fuel, and food their pure libation: they satiate man; and, verily, for him who, knowing this, eats food the Agnihotra comes to be offered. They rise upwards from there. 10. ‘ They enter woman, and make her lap their offering-fire, her womb the fuel,—for that (womb) is called the bearer, because by it Pragdpati bore creatures,—and the seed their pure libation: they satiate woman; and, verily, for him who, knowing this, approaches his mate, the Agnihotra comes to XI KANDA, 6 ADHYAYA, 3 BRAHMANA, 4. IT5 ve be offered. The son who is born therefrom is the renascent world: this is the Agnihotra, YAg#avalkya, there is nothing higher than this.’ Thus he spoke; and Y4g#avalkya granted him a boon. He said, ‘Let mine be the (privilege of) asking questions of thee when I list, YAg#avalkya!’ Thenceforth Ganaka was a Brahman. TuHirD BrAuMana, 1. Ganaka of Videha performed a sacrifice accompanied with numerous gifts to the priests. Setting apart a thousand cows, he said, ‘He who is the most learned in sacred writ amongst you, O Brahmazas, shall drive away these (cows) !!’ 2. YA4g#iavalkya then said, ‘This way (drive) them!’ They said, ‘Art thou really the most learned in sacred writ amongst us, Y4gzavalkya ?’ He replied, ‘Reverence be to him who is most learned in sacred writ! We are but hankering after cows *’ 3. They then said (to one another), ‘Which of us shall question him?’ The shrewd SAkalya said, ‘I!’ When he (Y4g#avalkya) saw him, he said, ‘Have the Brahmazas made of thee a thing for quenching the firebrand, Sakalya ?’
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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