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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1recite the following verse: ‘May there be in me splendour, strength, glory, wealth, virtue.’ She is the best of women whose garments are pure’. Therefore let him approach a woman whose garments are pure, and whose fame is pure, and address her. 7. It she do not give in?, let him, as he likes, bribe her (with presents). And if she then do not give in, let him, as he likes, beat her with a stick or with his hand, and overcome her’, saying: ‘With manly strength and glory I take away thy glory,—and thus she becomes unglorious'. 8. If she give in, he says: ‘With manly strength and glory I give thee glory,—and thus they both become glorious. 9. Sa yam i#&het kamayeta meti tasyam arthame nish¢Zaya® mukhena mukham sandhayopastham asya abhimvzsya gaped angddangat sambhavasi hrzdayad adhi gayase, sa tvam angakashayo" ’si digdhaviddham? iva madayem4m amiim mayiti®. 10. Atha yam if#&fen na garbham dadhiteti® tasyam artham nish/4ya mukhena mukham sandhayéabhiprazyapanydd indriyeza te retasd reta adada ity areta!’ eva bhavati. 1 ‘Triratravratam krziva saturtha ’hni snatam. 2 Instead of connecting kamam with dadyat, Dvivedaganga explains it by yathasakti. * Atikram, sci]. maithunaya. * Bandhyaé durbhaga. 5 Nish/aya, A. B.; nish/haya, Roer, Poley; the same in § 10. ° Sa tvam ahganim kashayo raso ’si. 7 Vishaliptasaraviddham mr7gim iva, ® MAdayeti is the reading of the Madhyandina text. Poley, Roer, A. and B, read madayemim amfim mayiti. Anandagiri has mrzgim ivamtim madiyam striyam me madaya madvasam kurv ityarthad. Dvivedaganga explains madayeti. ® Rpabhramsayauvanahanibhayat. © Agarbhizi. 218 BRIHADARANYAKA-UPANISHAD.
211. Atha yam ikéhed garbham dadhiteti tasyam artham nish/Aya mukhena mukhaw sandhaydpanyabhiprazyad indriyeva te retasa reta Adadhamiti garbhizy eva bhavati. 12. Now again, if a man’s wife has a lover and the husband hates him, let him (according to rule)" place fire by an unbaked jar, spread a layer of arrows in inverse order’, anoint these three arrow- -heads’* with butter in inverse order, and sacrifice, saying : ‘Thou hast sacrificed in my fire, I take away thy up and down breathing, I here*.’ ‘Thou hast sacrificed in my fire, I take away thy sons and cattle, I here.’ ‘Thou hast sacrificed in my fire, I take away thy sacred and thy good works, I| here.’ ‘Thou hast sacrificed in my fire, I take away thy hope and expectation, I here.’ He whom a Brahmaza who knows this curses, departs from this world without strength and without good works. Therefore let no one wish even for sport with the wife of a Srotriya® who knows this, for he who knows this, is a dangerous enemy. 13. When the monthly illness seizes his wife, she
3' Avasathyagnim eva pragvalya. ® Paskimagram dakshimagram va yatha syat tatha. $ Tisrah is left out by Roer and Poley, by A. and B. ‘ [ have translated according to the Kava text, as far as it could be made out. As there are four imprecations, it is but natural that tisrak should be left out in the Kava text. It is found in the Madhyandina text, because there the imprecations are only three in number, viz. the taking away of hope and expectation, of sons and cattle, and of up and down breathing. Instead of asav iti, which is sufficient, the Madhyandina text has asdv iti nima gr7hnti, and both Anandagiti and Dvivedaganga allow the alternative, 4tmanak satror va nama grzhvati, though asau can really refer to the speaker only. * Roer reads dvareva; Poley, A. and B. dareza; the Madhyan-
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.
1recite the following verse: ‘May there be in me splendour, strength, glory, wealth, virtue.’ She is the best of women whose garments are pure’. Therefore let him approach a woman whose garments are pure, and whose fame is pure, and address her. 7. It she do not give in?, let him, as he likes, bribe her (with presents). And if she then do not give in, let him, as he likes, beat her with a stick or with his hand, and overcome her’, saying: ‘With manly strength and glory I take away thy glory,—and thus she becomes unglorious'. 8. If she give in, he says: ‘With manly strength and glory I give thee glory,—and thus they both become glorious. 9. Sa yam i#&het kamayeta meti tasyam arthame nish¢Zaya® mukhena mukham sandhayopastham asya abhimvzsya gaped angddangat sambhavasi hrzdayad adhi gayase, sa tvam angakashayo" ’si digdhaviddham? iva madayem4m amiim mayiti®. 10. Atha yam if#&fen na garbham dadhiteti® tasyam artham nish/4ya mukhena mukham sandhayéabhiprazyapanydd indriyeza te retasd reta adada ity areta!’ eva bhavati. 1 ‘Triratravratam krziva saturtha ’hni snatam. 2 Instead of connecting kamam with dadyat, Dvivedaganga explains it by yathasakti. * Atikram, sci]. maithunaya. * Bandhyaé durbhaga. 5 Nish/aya, A. B.; nish/haya, Roer, Poley; the same in § 10. ° Sa tvam ahganim kashayo raso ’si. 7 Vishaliptasaraviddham mr7gim iva, ® MAdayeti is the reading of the Madhyandina text. Poley, Roer, A. and B, read madayemim amfim mayiti. Anandagiri has mrzgim ivamtim madiyam striyam me madaya madvasam kurv ityarthad. Dvivedaganga explains madayeti. ® Rpabhramsayauvanahanibhayat. © Agarbhizi. 218 BRIHADARANYAKA-UPANISHAD.
211. Atha yam ikéhed garbham dadhiteti tasyam artham nish/Aya mukhena mukhaw sandhaydpanyabhiprazyad indriyeva te retasa reta Adadhamiti garbhizy eva bhavati. 12. Now again, if a man’s wife has a lover and the husband hates him, let him (according to rule)" place fire by an unbaked jar, spread a layer of arrows in inverse order’, anoint these three arrow- -heads’* with butter in inverse order, and sacrifice, saying : ‘Thou hast sacrificed in my fire, I take away thy up and down breathing, I here*.’ ‘Thou hast sacrificed in my fire, I take away thy sons and cattle, I here.’ ‘Thou hast sacrificed in my fire, I take away thy sacred and thy good works, I| here.’ ‘Thou hast sacrificed in my fire, I take away thy hope and expectation, I here.’ He whom a Brahmaza who knows this curses, departs from this world without strength and without good works. Therefore let no one wish even for sport with the wife of a Srotriya® who knows this, for he who knows this, is a dangerous enemy. 13. When the monthly illness seizes his wife, she
3' Avasathyagnim eva pragvalya. ® Paskimagram dakshimagram va yatha syat tatha. $ Tisrah is left out by Roer and Poley, by A. and B. ‘ [ have translated according to the Kava text, as far as it could be made out. As there are four imprecations, it is but natural that tisrak should be left out in the Kava text. It is found in the Madhyandina text, because there the imprecations are only three in number, viz. the taking away of hope and expectation, of sons and cattle, and of up and down breathing. Instead of asav iti, which is sufficient, the Madhyandina text has asdv iti nima gr7hnti, and both Anandagiti and Dvivedaganga allow the alternative, 4tmanak satror va nama grzhvati, though asau can really refer to the speaker only. * Roer reads dvareva; Poley, A. and B. dareza; the Madhyan-
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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