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.
VI ADHYAYA, 4BRAHMANA, 18, 219 SS ee should for three days not drink from a metal vessel, and wear a fresh dress. Let no Vrzshala or V77shalt (a Sddra man or woman) touch her. At the end of the three days, when she has bathed, the husband should make her pound rice!. 14. And if a man wishes that a white son should be born to him, and that he should know one Veda, and live to his full age, then, after having prepared boiled rice with milk and butter, they should both eat, being fit to have offspring. 15. And if a man wishes that a reddish? son with tawny eyes should be born to him, and that he should know two Vedas, and live to his full age, then, after having prepared boiled rice with coagulated milk and butter, they should both eat, being fit to have offspring. 16. And if a man wishes that a dark son should be born to him with red eyes, and that he should know three Vedas, and live to his full age, then, after having prepared boiled rice with water and butter, they should both eat, being fit to have offspring. 17. And ifa man wishes that a learned daughter should be born to him, and that she should live to her full age, then, after having prepared boiled rice with sesamum and butter, they should both eat, being fit to have offspring. 18. And if a man wishes that a learned son should be born to him, famous, a public man, a popular speaker, that he should know all the Vedas, and that dinas gdyayaé. Sankara, according to Roer, interprets dvareva, but it seems that dareza is used here in the singular, instead of the plural. See Paraskara Grzhya-sfttras I, 11. ’ To be used for the ceremony described in § 14 seq. * Kapilo varnatah pingalak pingaksha.
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he should live to his full age, then, after having prepared boiled rice with meat and butter, they should both eat, being fit to have offspring. The meat should be of a young or of an old bull. 19. And then toward morning, after having, according to the rule of the Sthalipaka (pot-boiling); performed the preparation of the Agya (clarified butter'), he sacrifices from the Sthalipaka bit by bit, saying : ‘This is for Agni, Svaha! This is for Anumati, Svaha! This is for the divine Savitvz, the true creator, Svaha!’ Having sacrificed, he takes out the rest of the rice and eats it, and after having eaten, he gives it to his wife. Then he washes his hands, fills a water-jar, and: sprinkles her thrice with it, saying: ‘Rise hence, O Visvavasu*, seek another blooming girl, a wife with her husband.’ 20. Then he embraces her, and says: ‘I am Ama (breath), thou art SA (speech)*. Thou art Sa (speech), J] am Ama (breath). Iam the Sdman, thou art the Rik*. 1am the sky, thou art the earth. Come, let us strive together, that a male child may be begotten>.’
' Aarum srapayitva. * Name of a Gandharva, as god of love. See Rig-veda X, 85, 22. Dvivedaganga explains the verse differently, so that the last words imply, I come together with my own wife. * Because speech is dependent on breath, as the wife is on the husband. See Khaind. Up. I, 6, 1. * Because the Sima-veda rests on the Rig-veda, * This is a verse which is often quoted and explained. It occurs in the Atharva-veda XIV, 71, as ‘amo ’ham asmi s4 tvam, siméham asmy rzk tvam, dyaur aham prithivi tvam; tav iha sam bhavava pragdim 4 ganaydvahai.’ Here we have the opposition between amaf and sf, while in the Ait. Brahmawza VIII, 27, we have amo ’ham asmi sa tvam, giving amad in opposition to sa. It seems not unlikely that this
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21. Athasya drd vihapayati, vigihithas dyAvaprzthivi iti tasyam artham nish¢aya mukhena mukham sandhaya trir endm anulomam! anumarshéi, Vishzur yonim kalpayatu, Tvash¢a rdpdmi pimsatu, Asi#éatu Pragapatir Dhata garbham dadhatu te. Garbhas dhehi Sinivali, garbhay dhehi przthushéuke, garbham te Asvinau devav Adhattaém pushkarasragau. 22. Hirazmayi aravi yabhyam nirmanthatam? asvinau®, ta te garbhazz havamahe* dasame misi stave. Yathagnigarbha pvzthivi, yatha dyaur indrema garbhizi, vayur disAm yathad garbha evam garbham dadhami te ‘sav iti®. 23. Soshyantim® adbhir abhyukshati. Yatha vayuh? pushkarizis samiggayati sarvataz, eva te garbha egatu sahavaitu gardyuza. Indrasydyam vragah kritak sarga/ah® saparisrayak*, tam indra nirgahi garbhevza savardw!' saheti.
VI ADHYAYA, 4 BRAHMANA, 18, 219 SS ee should for three days not drink from a metal vessel, and wear a fresh dress. Let no Vrzshala or V77shalt (a Sddra man or woman) touch her. At the end of the three days, when she has bathed, the husband should make her pound rice!. 14. And if a man wishes that a white son should be born to him, and that he should know one Veda, and live to his full age, then, after having prepared boiled rice with milk and butter, they should both eat, being fit to have offspring. 15. And if a man wishes that a reddish? son with tawny eyes should be born to him, and that he should know two Vedas, and live to his full age, then, after having prepared boiled rice with coagulated milk and butter, they should both eat, being fit to have offspring. 16. And if a man wishes that a dark son should be born to him with red eyes, and that he should know three Vedas, and live to his full age, then, after having prepared boiled rice with water and butter, they should both eat, being fit to have offspring. 17. And ifa man wishes that a learned daughter should be born to him, and that she should live to her full age, then, after having prepared boiled rice with sesamum and butter, they should both eat, being fit to have offspring. 18. And if a man wishes that a learned son should be born to him, famous, a public man, a popular speaker, that he should know all the Vedas, and that dinas gdyayaé. Sankara, according to Roer, interprets dvareva, but it seems that dareza is used here in the singular, instead of the plural. See Paraskara Grzhya-sfttras I, 11. ’ To be used for the ceremony described in § 14 seq. * Kapilo varnatah pingalak pingaksha.
p. 220
he should live to his full age, then, after having prepared boiled rice with meat and butter, they should both eat, being fit to have offspring. The meat should be of a young or of an old bull. 19. And then toward morning, after having, according to the rule of the Sthalipaka (pot-boiling); performed the preparation of the Agya (clarified butter'), he sacrifices from the Sthalipaka bit by bit, saying : ‘This is for Agni, Svaha! This is for Anumati, Svaha! This is for the divine Savitvz, the true creator, Svaha!’ Having sacrificed, he takes out the rest of the rice and eats it, and after having eaten, he gives it to his wife. Then he washes his hands, fills a water-jar, and: sprinkles her thrice with it, saying: ‘Rise hence, O Visvavasu*, seek another blooming girl, a wife with her husband.’ 20. Then he embraces her, and says: ‘I am Ama (breath), you are SA (speech)*. You are Sa (speech), J] am Ama (breath). Iam the Sdman, you are the Rik*. 1am the sky, you are the earth. Come, let us strive together, that a male child may be begotten>.’
' Aarum srapayitva. * Name of a Gandharva, as god of love. See Rig-veda X, 85, 22. Dvivedaganga explains the verse differently, so that the last words imply, I come together with my own wife. * Because speech is dependent on breath, as the wife is on the husband. See Khaind. Up. I, 6, 1. * Because the Sima-veda rests on the Rig-veda, * This is a verse which is often quoted and explained. It occurs in the Atharva-veda XIV, 71, as ‘amo ’ham asmi s4 tvam, siméham asmy rzk tvam, dyaur aham prithivi tvam; tav iha sam bhavava pragdim 4 ganaydvahai.’ Here we have the opposition between amaf and sf, while in the Ait. Brahmawza VIII, 27, we have amo ’ham asmi sa tvam, giving amad in opposition to sa. It seems not unlikely that this
p. 221
—_—_—.
21. Athasya drd vihapayati, vigihithas dyAvaprzthivi iti tasyam artham nish¢aya mukhena mukham sandhaya trir endm anulomam! anumarshéi, Vishzur yonim kalpayatu, Tvash¢a rdpdmi pimsatu, Asi#éatu Pragapatir Dhata garbham dadhatu te. Garbhas dhehi Sinivali, garbhay dhehi przthushéuke, garbham te Asvinau devav Adhattaém pushkarasragau. 22. Hirazmayi aravi yabhyam nirmanthatam? asvinau®, ta te garbhazz havamahe* dasame misi stave. Yathagnigarbha pvzthivi, yatha dyaur indrema garbhizi, vayur disAm yathad garbha evam garbham dadhami te ‘sav iti®. 23. Soshyantim® adbhir abhyukshati. Yatha vayuh? pushkarizis samiggayati sarvataz, eva te garbha egatu sahavaitu gardyuza. Indrasydyam vragah kritak sarga/ah® saparisrayak*, tam indra nirgahi garbhevza savardw!' saheti.
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