The Upanishads, Part II — SBE Vol. 15 — trans. F. Max Müller (1884)
The translator’s English as printed. The original-language text is not held; names are romanised as the translator printed them.
* Cf. Paraskara Grehya-sfitras I, 16, 4, andmikaya suvarmdntarhitaya ; Sankhayana, Grzhya-sfitras I, 24, prasayeg gatarupena. * Bhdr bhuvaé svah are explained by Dvivedaganga as the Rigveda, Yagur-veda, and Sima-veda. They might also be earth, air, and heaven. See Sankh4yana, Grzhya-sitras I, 24; Bhur rigvedam tvayi dadhami, &c. 8’ The Madhyandinas add here another verse, which the father recites while he strokes his boy: ‘Be a stone, be an axe, be pure gold. Thou art my Self, called my son; live a hundred harvests,’ The same verse occurs in the Asvalayana Grzhya-sdtras I, 15, 3. * The two ceremonies, here described, are the 4yushya-karman and the medhaganana. They are here treated rather confusedly. Paraskara (Grzhya-sfitras I, 16, 3) distinguishes the medhaganana and the 4yushya. He treats the medhaganana first, which consists in feeding the boy with honey and clarified butter, and saying to him bhfis tvayi dadhami, &c. The dyushya consists in repeating certain verses in the boy’s ear, wishing him a long life, &c. In Asval4yana’s Grihya-sfitras, I, 15, 1 contains the 4yushya, I, 15, 2 the medhaganana. Sankhayana also (I, 24) treats the ayushya first, and the medhaganana afterwards, and the same order prevails in the Madhyandina text of the Brzhadaranyaka-upanishad. 5 In the MAdhyandina text these acts are differently arranged. ® Rig-veda I, 164, 49. 7 These verses are differently explained by various commentators. Anandagiri explains i/4 as stutya, bhogyé. He derives Maitravarunt
p. 224
‘Thou art IA Maitravaruzi: thou strong woman hast born a strong boy. Be thou blessed with strong children thou who hast blessed me with a strong child.’ And they say of such a boy: ‘Ah, thou art better than thy father; ah, thou art better than thy grandfather. Truly he has reached the highest point in happiness, praise, and Vedic glory who is born as the son of a Brahmaza that knows this.’
FirtH BRAHMANA.
Now follows the stem!: Pautimashiputra from Katyayaniputra, from Maitravaruma, i.e. Vasish¢/ha, the son of Mitravaruzau, and identifies her with Arundhatf. Dvivedaganga takes ida as bhogya, or idépatri, or przthivirfipa, and admits that she may be called Maitravaruzi, because born of Mitravaruzau. Vire is rightly taken as a vocative by Dvivedaganga, while Anandagiri explains it as a locative, mayi nimittabhfte. One expects agiganah instead of agiganat, which is the reading of A. and B.
The reading of the Madhyandinas, agiganathaA, is right grammatically, but it offends against the metre, and is a theoretical rather than a real form. If we read agiganah, we must also read akaraf, unless we are prepared to follow the commentator, who supplies bhavat. 1 The Madhyandinas begin with vayam, we, then 1. Bhiradvagtputra, 2. Vatsimandaviputra, 3. Parasariputra, 4. Garefputra, 5. Parasari-kauvdiniputra, 6. Gargiputra, 7. Gargiputra, 8.
Badeyfputra, 9. Maushikiputra, 10. Harikarviputra, 11. Bharadvagiputra, 12. Paingiputra, 13. Saunakiputra, 14. Kasyapt-balakyd-ma4/haifputra, 15. Kautsiputra, 16. Baudhfputra, 17. Salankayaniputra, 18. Varshayaniputra, 19. Gautamfputra, 20. Atreyiputra, 21. Gautamfputra, 22. Vatsiputra, 23. Bharadvagiputra, 24. Parasariputra, 25. Vark4- ruziputra ; then from No. 20 as in the Kamva text.
This stem is called by Sankara, Samastapravakanavamsah, and Anandagiri adds, pQrvau vamsau purushaviseshitau, treiiyas tu striviseshita/, stripradhanyat. Dvivedaganga writes, putramanthakarmanah strisamsk4rathatvenoktatvat tatsannidhanad ayam vamsah stripradh4n yenoéyate.
* Cf. Paraskara Grehya-sfitras I, 16, 4, andmikaya suvarmdntarhitaya ; Sankhayana, Grzhya-sfitras I, 24, prasayeg gatarupena. * Bhdr bhuvaé svah are explained by Dvivedaganga as the Rigveda, Yagur-veda, and Sima-veda. They might also be earth, air, and heaven. See Sankh4yana, Grzhya-sitras I, 24; Bhur rigvedam tvayi dadhami, &c. 8’ The Madhyandinas add here another verse, which the father recites while he strokes his boy: ‘Be a stone, be an axe, be pure gold. You are my Self, called my son; live a hundred harvests,’ The same verse occurs in the Asvalayana Grzhya-sdtras I, 15, 3. * The two ceremonies, here described, are the 4yushya-karman and the medhaganana. They are here treated rather confusedly. Paraskara (Grzhya-sfitras I, 16, 3) distinguishes the medhaganana and the 4yushya. He treats the medhaganana first, which consists in feeding the boy with honey and clarified butter, and saying to him bhfis tvayi dadhami, &c. The dyushya consists in repeating certain verses in the boy’s ear, wishing him a long life, &c. In Asval4yana’s Grihya-sfitras, I, 15, 1 contains the 4yushya, I, 15, 2 the medhaganana. Sankhayana also (I, 24) treats the ayushya first, and the medhaganana afterwards, and the same order prevails in the Madhyandina text of the Brzhadaranyaka-upanishad. 5 In the MAdhyandina text these acts are differently arranged. ® Rig-veda I, 164, 49. 7 These verses are differently explained by various commentators. Anandagiri explains i/4 as stutya, bhogyé. He derives Maitravarunt
p. 224
‘You are IA Maitravaruzi: you strong woman have born a strong boy. Be you blessed with strong children you who have blessed me with a strong child.’ And they say of such a boy: ‘Ah, you are better than your father; ah, you are better than your grandfather. Truly he has reached the highest point in happiness, praise, and Vedic glory who is born as the son of a Brahmaza that knows this.’
FirtH BRAHMANA.
Now follows the stem!: Pautimashiputra from Katyayaniputra, from Maitravaruma, i.e. Vasish¢/ha, the son of Mitravaruzau, and identifies her with Arundhatf. Dvivedaganga takes ida as bhogya, or idépatri, or przthivirfipa, and admits that she may be called Maitravaruzi, because born of Mitravaruzau. Vire is rightly taken as a vocative by Dvivedaganga, while Anandagiri explains it as a locative, mayi nimittabhfte. One expects agiganah instead of agiganat, which is the reading of A. and B.
The reading of the Madhyandinas, agiganathaA, is right grammatically, but it offends against the metre, and is a theoretical rather than a real form. If we read agiganah, we must also read akaraf, unless we are prepared to follow the commentator, who supplies bhavat. 1 The Madhyandinas begin with vayam, we, then 1. Bhiradvagtputra, 2. Vatsimandaviputra, 3. Parasariputra, 4. Garefputra, 5. Parasari-kauvdiniputra, 6. Gargiputra, 7. Gargiputra, 8.
Badeyfputra, 9. Maushikiputra, 10. Harikarviputra, 11. Bharadvagiputra, 12. Paingiputra, 13. Saunakiputra, 14. Kasyapt-balakyd-ma4/haifputra, 15. Kautsiputra, 16. Baudhfputra, 17. Salankayaniputra, 18. Varshayaniputra, 19. Gautamfputra, 20. Atreyiputra, 21. Gautamfputra, 22. Vatsiputra, 23. Bharadvagiputra, 24. Parasariputra, 25. Vark4- ruziputra ; then from No. 20 as in the Kamva text.
This stem is called by Sankara, Samastapravakanavamsah, and Anandagiri adds, pQrvau vamsau purushaviseshitau, treiiyas tu striviseshita/, stripradhanyat. Dvivedaganga writes, putramanthakarmanah strisamsk4rathatvenoktatvat tatsannidhanad ayam vamsah stripradh4n yenoéyate.
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