Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Now the Brahman, assuredly, is the best physician: hence the Brahman thereby restores the sacrifice; but, if he were to sit there talking, he would not restore it: he must therefore maintain silence. 20. If he should utter any human sound before that time, let him there and then mutter some Azé or Yagus-text addressed to Vishzu; for Vishzu is vessel [or, according to the comment, the two prdsitraharana, one of which is used as lid to the other], touches his navel, with the text (Vag. S. p. 58), ‘May the deities there are in the waters purify this! Enter the stomach of Indra, being offered with “ Hail!” Mix not with my food! Settle down above my navel! In Indra’s stomach I make thee settle!’ 1 The Brahman’s regular portion (brahmabh4ga) of the sacrificial food is cut, like the prasitra or fore-portion (which apparently he receives as the representative of Brzhaspati), from Agni’s cake. 3 See I, 1, 4, 9. 8 According to the scholiast, it represents the pakayagfa or domestic (cooked) offerings, because at the latter, as in the id4, the remains of the offerings are eaten. 1 KANDA, 7 ADHYAYA, 4 BRAHMANA, 22. 215, the sacrifice, so that he thereby again obtains a hold on the sacrifice: and this is the expiation of that (breach of silence). 21. When he (the Adhvaryu) says, ‘ Brahman, shall I step forward?’ the Brahman mutters thus (V4g. S. II, 12), ‘This thy sacrifice, O divine Savitvz, they have announced .. . ,—thereby he has recourse to Savitr? for his impulsion (prasava), for he is the impeller (prasavityz) of the gods;— ‘to Brzhaspati, the Brahman,—for Bvzhaspati, assuredly, is the Brahman of the gods: hence he announces that (sacrifice) to him who is the Brahman of the gods; and accordingly he says, ‘to Brchaspati, the Brahman.’—‘ Therefore prosper the sacrifice, prosper the lord of sacrifice, prosper me!’ In this there is nothing that requires explanation. 22. [He continues, Vag. S. II, 13]: ‘ May his mind delight in the gushing (of the) butter’!’ By the mind, assuredly, all this (universe) is obtained (or pervaded, 4ptam): hence he thereby obtains this All by the mind—‘ May Bvrzhaspati spread (carry through) this sacrifice! May he restore the sacrifice uninjured !’—he thereby restores what was torn asunder.—‘ May all the gods rejoice here !’—‘all the gods,’ doubtless, means the All: hence he thereby restores (the sacrifice) hy means of the All. He may add, ‘Step forward!’ if he choose; or, if he choose, he may omit it. 1 ?*Mano gftir [gyotir, Kazva rec.] gushataém Agyasya.”’ Iam inclined to read gfiter [cf. Ath.-veda XIX, 58, 1: ghretasya gfitiz samana]. Mahfdhara interprets: ‘May the rushing (eager) mind devote itself to the butter!’ Hillebrandt, Neu-und Vollmondsopfer, Pp. 135, apparently proposes to combine manog ftir ‘des Geistes Schnelligkeit.’ Perhaps gushat4m has to be taken in a transitive sense: ‘May the gushing of the butter delight the mind,’ 216 SATAPATHA-BRAHMANA. Eicgutn ApuyAya. First BrAHMaAya. Tue I’.
2135, apparently proposes to combine manog ftir ‘des Geistes Schnelligkeit.’ Perhaps gushat4m has to be taken in a transitive sense: ‘May the gushing of the butter delight the mind,’ 216 SATAPATHA-BRAHMANA. Eicgutn ApuyAya. First BrAHMaAya. Tue I’. 1. In the morning they brought to Manu! water for washing, just as now also they (are wont to) bring (water) for washing the hands. When he was washing himself, a fish came into his hands. 2. It spake to him the word, ‘Rear me, I will save thee!’ ‘Wherefrom wilt thou save me?’ ‘A flood will carry away all these creatures?: from that I will save thee!’ ‘How am I to rear thee?’ 3. It said, ‘As long as we are small, there is great destruction for us: fish devours fish. Thou wilt first keep me in a jar. When I outgrow that, thou wilt dig a pit and keep me in it. When I outgrow that, thou wilt take me down to the sea, for then I shall be beyond destruction.’ 4. Itsoon became a ghasha (a large fish); for that grows largest (of all fish)*. Thereupon it said, ‘In such and such a year that flood will come. Thou 1 For other translations of this important legend of the deluge, see A. Weber, Ind. Streifen, I, p. 9 (Ind. Stud. I, 161 seq.); Max Miller, History of Ancient Sanskrit Literature, p. 425; J. Muir, Original Sanskrit Texts, I, p.182. For the later versions of the same legend, especially the one from the Mah4bh4rata (Vanaparvan 12747-12802), see Original Sanskrit Texts, I, p. 196 seq. * According to the scholiast, ‘it will carry away all these creatures that live in Bharatavarsha to some other country.’ 5 2? Sasvad dha ghasha 4sa, sa hi gyesh/ham var dhate ’thetithim samam tad augha d4ganta. ‘Bald war er ein Grossfisch (ghasha), denn er wuchs gewaltig,’ Weber. ‘He became soon a large fish. He said to Manu, “ When I am full-grown, in the same year the flood will come,”’ Max Miller. ‘Straightway he became a large fish ; for he waxes to the utmost,’ Muir. Perhaps gfasha is here intended for the name of some fabulous horned fish (cf. sringi, sringt). In the Black Yagur-veda (Taitt. S. I, 7, 1; II, 6, 7) the 1 KANDA, 8 ADHYAYA, I BRAHMANA, 6. 217 shalt then attend to me (i.e. to my advice) by preparing a ship}; and when the flood has risen thou shalt enter into the ship, and I will save thee from it.’ 5. After he had reared it in this way, he took it down to the sea. And in the same year which the fish had indicated to him, he attended to (the advice of the fish) by preparing a ship; and when the flood had risen, he entered into the ship. The fish then swam up to him, and to its horn he tied the rope of ~ the ship, and by that means he? passed swiftly up to yonder northern mountain. 6. It then said, ‘I have saved thee. Fasten the ship to a tree; but let not the water cut thee off%, . whilst thou art on the mountain. As the water
3The fish then swam up to him, and to its horn he tied the rope of ~ the ship, and by that means he? passed swiftly up to yonder northern mountain. 6. It then said, ‘I have saved thee. Fasten the ship to a tree; but let not the water cut thee off%, . whilst thou art on the mountain. As the water ida is represented as a cow, produced by Mitra and Varuna (see below, par. 24). Perhaps it was this version and the symbolical representation of the ida as meaning cattle, which suggested the notion of a horned fish, in adapting an older legend. 1 I adopt here, though not without hesitation, the interpretation proposed in the St. Petersb. Dict. (s.v. upa-4s), which the separation of m4m from the verb favours. Professor Max Miiller translates: ‘Build a ship then, and worship me.’ Dr. Muir: ‘Thou shalt, therefore, construct a ship, and resort to me.’ The Mahébhdrata has: ‘When standing on the ship, thou shalt look out for me: I shall be recognisable (by my being) furnished with a horn,’ which, after all, may furnish the correct explanation of our passage. 2 Or, ‘it, that is, either the ship, or the fish. That abhi-dudrava, the reading of the K4ava school, is the right one, seems to follow from the next paragraph. Professor Weber’s edition has ati-dudr4va, as read by his best MS., ‘it (or he) sailed across the mountain.’ The reading of the other MSS. adhi-dudrdva must be a clerical error, most likely for abhi-dudrava. Professor Miller translates: ‘The fish carried him by it over the northern mountain.’ Dr. Muir: ‘By this means he passed over (or, he hastened to) this northern mountain.’ 5 Antaskhaitsit, ?‘cut thee asunder,’ Max Muller; ‘wash thee away ;’ ‘fortspiilt,’ Weber; ‘abschneiden, intercludere,’ St. Petersb. Dict. I adopt this last meaning,=‘leave thee stranded.’ 218 SATAPATHA-BRAHMANA. subsides, thou mayest gradually descend!’ Accordingly he gradually descended, and hence that (slope) of the northern mountain is called ‘ Manu’s descent?’ The flood then swept away all these creatures, and Manu alone remained here. 7. Being desirous of offspring, he engaged in worshipping and austerities. During this time he also performed a pAka-sacrifice: he offered up in the waters clarified butter, sour milk, whey, and curds. Thence a woman was produced in a year: becoming quite solid? she rose; clarified butter gathered in her footprint. Mitra and Varuza met her. 8. They said to her, ‘Who art thou?’ ‘Manu’s daughter,’ she replied. ‘Say (thou art) ours,’ they said. ‘No, she said, ‘I am (the daughter) of him who begat me.’ They desired to have a share inher. She either agreed or did not agree®, but passed by them. She came to Manu. 9. Manu said to her,‘ Who art thou?’ ‘Thy daughter,’ she replied. ‘How, illustrious one, (art thou) my daughter?’ he asked. She _ replied,
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.
1Now the Brahman, assuredly, is the best physician: hence the Brahman thereby restores the sacrifice; but, if he were to sit there talking, he would not restore it: he must therefore maintain silence. 20. If he should utter any human sound before that time, let him there and then mutter some Azé or Yagus-text addressed to Vishzu; for Vishzu is vessel [or, according to the comment, the two prdsitraharana, one of which is used as lid to the other], touches his navel, with the text (Vag. S. p. 58), ‘May the deities there are in the waters purify this! Enter the stomach of Indra, being offered with “ Hail!” Mix not with my food! Settle down above my navel! In Indra’s stomach I make thee settle!’ 1 The Brahman’s regular portion (brahmabh4ga) of the sacrificial food is cut, like the prasitra or fore-portion (which apparently he receives as the representative of Brzhaspati), from Agni’s cake. 3 See I, 1, 4, 9. 8 According to the scholiast, it represents the pakayagfa or domestic (cooked) offerings, because at the latter, as in the id4, the remains of the offerings are eaten. 1 KANDA, 7 ADHYAYA, 4 BRAHMANA, 22. 215, the sacrifice, so that he thereby again obtains a hold on the sacrifice: and this is the expiation of that (breach of silence). 21. When he (the Adhvaryu) says, ‘ Brahman, shall I step forward?’ the Brahman mutters thus (V4g. S. II, 12), ‘This thy sacrifice, O divine Savitvz, they have announced .. . ,—thereby he has recourse to Savitr? for his impulsion (prasava), for he is the impeller (prasavityz) of the gods;— ‘to Brzhaspati, the Brahman,—for Bvzhaspati, assuredly, is the Brahman of the gods: hence he announces that (sacrifice) to him who is the Brahman of the gods; and accordingly he says, ‘to Brchaspati, the Brahman.’—‘ Therefore prosper the sacrifice, prosper the lord of sacrifice, prosper me!’ In this there is nothing that requires explanation. 22. [He continues, Vag. S. II, 13]: ‘ May his mind delight in the gushing (of the) butter’!’ By the mind, assuredly, all this (universe) is obtained (or pervaded, 4ptam): hence he thereby obtains this All by the mind—‘ May Bvrzhaspati spread (carry through) this sacrifice! May he restore the sacrifice uninjured !’—he thereby restores what was torn asunder.—‘ May all the gods rejoice here !’—‘all the gods,’ doubtless, means the All: hence he thereby restores (the sacrifice) hy means of the All. He may add, ‘Step forward!’ if he choose; or, if he choose, he may omit it. 1 ?*Mano gftir [gyotir, Kazva rec.] gushataém Agyasya.”’ Iam inclined to read gfiter [cf. Ath.-veda XIX, 58, 1: ghretasya gfitiz samana]. Mahfdhara interprets: ‘May the rushing (eager) mind devote itself to the butter!’ Hillebrandt, Neu-und Vollmondsopfer, Pp. 135, apparently proposes to combine manog ftir ‘des Geistes Schnelligkeit.’ Perhaps gushat4m has to be taken in a transitive sense: ‘May the gushing of the butter delight the mind,’ 216 SATAPATHA-BRAHMANA. Eicgutn ApuyAya. First BrAHMaAya. Tue I’.
2135, apparently proposes to combine manog ftir ‘des Geistes Schnelligkeit.’ Perhaps gushat4m has to be taken in a transitive sense: ‘May the gushing of the butter delight the mind,’ 216 SATAPATHA-BRAHMANA. Eicgutn ApuyAya. First BrAHMaAya. Tue I’. 1. In the morning they brought to Manu! water for washing, just as now also they (are wont to) bring (water) for washing the hands. When he was washing himself, a fish came into his hands. 2. It spake to him the word, ‘Rear me, I will save thee!’ ‘Wherefrom wilt thou save me?’ ‘A flood will carry away all these creatures?: from that I will save thee!’ ‘How am I to rear thee?’ 3. It said, ‘As long as we are small, there is great destruction for us: fish devours fish. Thou wilt first keep me in a jar. When I outgrow that, thou wilt dig a pit and keep me in it. When I outgrow that, thou wilt take me down to the sea, for then I shall be beyond destruction.’ 4. Itsoon became a ghasha (a large fish); for that grows largest (of all fish)*. Thereupon it said, ‘In such and such a year that flood will come. Thou 1 For other translations of this important legend of the deluge, see A. Weber, Ind. Streifen, I, p. 9 (Ind. Stud. I, 161 seq.); Max Miller, History of Ancient Sanskrit Literature, p. 425; J. Muir, Original Sanskrit Texts, I, p.182. For the later versions of the same legend, especially the one from the Mah4bh4rata (Vanaparvan 12747-12802), see Original Sanskrit Texts, I, p. 196 seq. * According to the scholiast, ‘it will carry away all these creatures that live in Bharatavarsha to some other country.’ 5 2? Sasvad dha ghasha 4sa, sa hi gyesh/ham var dhate ’thetithim samam tad augha d4ganta. ‘Bald war er ein Grossfisch (ghasha), denn er wuchs gewaltig,’ Weber. ‘He became soon a large fish. He said to Manu, “ When I am full-grown, in the same year the flood will come,”’ Max Miller. ‘Straightway he became a large fish ; for he waxes to the utmost,’ Muir. Perhaps gfasha is here intended for the name of some fabulous horned fish (cf. sringi, sringt). In the Black Yagur-veda (Taitt. S. I, 7, 1; II, 6, 7) the 1 KANDA, 8 ADHYAYA, I BRAHMANA, 6. 217 shalt then attend to me (i.e. to my advice) by preparing a ship}; and when the flood has risen thou shalt enter into the ship, and I will save thee from it.’ 5. After he had reared it in this way, he took it down to the sea. And in the same year which the fish had indicated to him, he attended to (the advice of the fish) by preparing a ship; and when the flood had risen, he entered into the ship. The fish then swam up to him, and to its horn he tied the rope of ~ the ship, and by that means he? passed swiftly up to yonder northern mountain. 6. It then said, ‘I have saved thee. Fasten the ship to a tree; but let not the water cut thee off%, . whilst thou art on the mountain. As the water
3The fish then swam up to him, and to its horn he tied the rope of ~ the ship, and by that means he? passed swiftly up to yonder northern mountain. 6. It then said, ‘I have saved thee. Fasten the ship to a tree; but let not the water cut thee off%, . whilst thou art on the mountain. As the water ida is represented as a cow, produced by Mitra and Varuna (see below, par. 24). Perhaps it was this version and the symbolical representation of the ida as meaning cattle, which suggested the notion of a horned fish, in adapting an older legend. 1 I adopt here, though not without hesitation, the interpretation proposed in the St. Petersb. Dict. (s.v. upa-4s), which the separation of m4m from the verb favours. Professor Max Miiller translates: ‘Build a ship then, and worship me.’ Dr. Muir: ‘Thou shalt, therefore, construct a ship, and resort to me.’ The Mahébhdrata has: ‘When standing on the ship, thou shalt look out for me: I shall be recognisable (by my being) furnished with a horn,’ which, after all, may furnish the correct explanation of our passage. 2 Or, ‘it, that is, either the ship, or the fish. That abhi-dudrava, the reading of the K4ava school, is the right one, seems to follow from the next paragraph. Professor Weber’s edition has ati-dudr4va, as read by his best MS., ‘it (or he) sailed across the mountain.’ The reading of the other MSS. adhi-dudrdva must be a clerical error, most likely for abhi-dudrava. Professor Miller translates: ‘The fish carried him by it over the northern mountain.’ Dr. Muir: ‘By this means he passed over (or, he hastened to) this northern mountain.’ 5 Antaskhaitsit, ?‘cut thee asunder,’ Max Muller; ‘wash thee away ;’ ‘fortspiilt,’ Weber; ‘abschneiden, intercludere,’ St. Petersb. Dict. I adopt this last meaning,=‘leave thee stranded.’ 218 SATAPATHA-BRAHMANA. subsides, thou mayest gradually descend!’ Accordingly he gradually descended, and hence that (slope) of the northern mountain is called ‘ Manu’s descent?’ The flood then swept away all these creatures, and Manu alone remained here. 7. Being desirous of offspring, he engaged in worshipping and austerities. During this time he also performed a pAka-sacrifice: he offered up in the waters clarified butter, sour milk, whey, and curds. Thence a woman was produced in a year: becoming quite solid? she rose; clarified butter gathered in her footprint. Mitra and Varuza met her. 8. They said to her, ‘Who art thou?’ ‘Manu’s daughter,’ she replied. ‘Say (thou art) ours,’ they said. ‘No, she said, ‘I am (the daughter) of him who begat me.’ They desired to have a share inher. She either agreed or did not agree®, but passed by them. She came to Manu. 9. Manu said to her,‘ Who art thou?’ ‘Thy daughter,’ she replied. ‘How, illustrious one, (art thou) my daughter?’ he asked. She _ replied,
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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