Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1He said, ‘She has only replied to me by shaking her head.’ 21. They said, ‘Do but beckon her, reverend sir, and she will certainly call thee to her.” He beckoned her, and she called him to her; and hence a woman at last calls the man to her. He said, ‘She has indeed called me.’ 1 The MAdhyandinas tied the horn to the unwoven end (thrum, das&) of the nether garment which was tucked through (par. 15) and then allowed to hang down in front. The Kazvas, on the other hand, tied it to the hem of the upper garment (uttarasike ! Kava text); cf. Katy. VII, 3, 29 scholl. II KANDA, 2 ADHYAYA, I BRAHMANA, 23. 31 22. The gods reflected, ‘That V4é being a woman, we must take care lest she should allure him!.—Say to her, “Come hither to me where I stand!” and report to us her having come.’ She then went up to where he was standing. Hence a woman goes to a man who stays in a well-trimmed (house). He reported to them her having come, saying, ‘She has indeed come.’ 23. The gods then cut her off from the Asuras ; and having gained possession of her and enveloped her completely in fire, they offered her up as a holocaust, it being an offering of the gods*. And in that they offered her with an anush¢ubh verse, thereby they made her their own; and the Asuras, being deprived of speech, were undone, crying, ‘He ‘lavah! he ‘lavah*! * Yoshé v4 iyam vag yad enam na yuvité. The St. Petersburg Dict. (s. v. yu) takes it differently, ‘That V4é is indeed a woman, since she does not wish to draw him towards herself (i.e. since she does not want him to come near her).’ Sayama, on the other hand, explains it elliptically, ‘Since she has not joined him (no confidence can be placed in her).’ The Kanva text reads: Ta u ha deva bibhayam dakrur yosh4 v4 iyam iti yad va enam na yuviteti. Perhaps in our passage also we should read ‘yuvita ’ (as proposed by Delbriick, Syntact. Forschungen III, p. 79), and translate, ‘ Verily that Vaz is a woman: (it is to be feared) that she will [or, it is to be hoped that she will not] allure him [viz. so that Yagiia also would fall to the share of the Asuras];’ ‘Dass sie ihn nur nicht an sich fesselt!’ For similar elliptic constructions with yad and the optative, see paragraphs 26 and 27; and II, 2, 4, 3 [‘ Dass er mich nur nicht auffrisst !"]; IV, 3, 5, 3 (‘Dass uns nur die Rakshas nichts zu Leide thun!’); IV,6,9,1. One would expect an ‘iti’ here. * And therefore requiring no priests’ portion &c. to be taken from it. * According to Sayana, ‘He lavo’ stands for ‘ He ’rayo (i. e. ho, the spiteful (enemies))!’ which the Asuras were unable to pronounce correctly. The K4mva text, however, reads, te hAttav4o ’sura hailo haila ity etém ha vakam vadantah parababhivus; (? i.e. He 32 SATAPATHA-BRAHMANA.
2* According to Sayana, ‘He lavo’ stands for ‘ He ’rayo (i. e. ho, the spiteful (enemies))!’ which the Asuras were unable to pronounce correctly. The K4mva text, however, reads, te hAttav4o ’sura hailo haila ity etém ha vakam vadantah parababhivus; (? i.e. He 32 SATAPATHA-BRAHMANA. 24. Such was the unintelligible speech which they then uttered,—and he (who speaks thus) is a Mleé/a (barbarian). Hence let no Brahman speak barbarous language, since such is the speech of the Asuras. Thus alone he deprives his spiteful enemies of speech; and whosoever knows this, his enemies, being deprived of speech, are undone. 25. That Yagé#a (sacrifice) lusted after V4é (speech), thinking, ‘May I pair with her!’ He united with her. 26. Indra then thought within himself, ‘Surely a great monster will spring from this union of Yagta and V4é: [I must take care] lest it should get the better of me.’ Indra himself then became an embryo and entered into that union. 27. Now when he was born after a year’s time, he thought within himself, ‘Verily of great vigour is this womb which has contained me: [I must take care] that no great monster shall be born from it after me, lest it should get the better of me!’ 28. Having seized and pressed it tightly, he tore it off and put it on the head of Yag#a (sacrifice*) ;— for the black (antelope) is the sacrifice: the black deer skin is the same as that sacrifice, and the black deer’s horn is the same as that womb. And because it was by pressing it tightly together that Indra tore out (the womb), therefore it (the horn) is bound tightly (to the end of the garment); and as Indra, ila, ‘ho, speech.’) A third version of this passage seems to be referred to in the Mah4bh4shya (Kielh.), p. 2. 1 Compare the corresponding legend about Yaga and Dakshina (priests’ fee), Taitt. S. VI, 1, 3, 6. * ‘Yaghasya sirshan ;’ one would expect ‘krishna(s4ra)sya sirshan.’ The Taitt.S. reads ‘tm mrigeshu ny adadhat.’ Ill KANDA, 2 ADHYAYA, I BRAHMANA, 31. 33 having become an embryo, sprang from that union, so is he (the sacrificer), after becoming an embryo, born from that union (of the skin and the horn). 29. He ties it (to the end of the garment) with the open part upwards, for it is in this way that the womb bears the embryo. He then touches with it his forehead close over the right eyebrow, with the text, ‘Thou art Indra’s womb, —for it is indeed Indra’s womb, since in entering it he enters thereby’, and in being born he is born therefrom: therefore he says, ‘ Thou art Indra’s womb.’ 30. Thereupon he draws (with the horn) the (‘easterly’) line, with the text, ‘Make the crops full-eared!’ Thereby he produces the sacrifice; for when there is a good year, then there is abundant (material) for sacrifice ; but when there is a bad year, then there is not even enough for himself: hence he thereby produces the sacrifice.
331. And let not the consecrated henceforth scratch himself either with a chip of wood or with his nail. For he who is consecrated becomes an embryo; and were any one to scratch an embryo either with a chip of wood or his nail, thereby expelling it, it would die’, Thereafter the consecrated would be liable to be affected with the itch; and—offspring (retas) coming after the consecrated—that offspring would then also be liable to be born with the itch. Now his 1 In the Kazva text ‘atah (therewith)’ refers to the head of the sacrificer,—sa yak khirasta upasprisaty ato va endm etad agre pravisan pravisaty ato va agre gfyamfno g4yate tasmaé Afirasta upasprisati. * Apdsyan mrityet=apagakkhan mritim prapnuyat, Say.—? apasyet, ‘he would force it out and it would die.’ The Kanva text has merely ‘ayam mrityet (1).’ [26] D 34 SATAPATHA-BRAHMANA. own womb! does not injure its offspring, and that black deer’s horn being indeed his own womb, that (horn) does not injure him; and therefore the consecrated should scratch himself with the black deer’s horn and with nothing but the black deer’s horn. 32. He (the Adhvaryu) then hands to him a staff, for driving away the evil spirits —the staff being a thunderbolt. 33. It is of Udumbara wood (Ficus Glomerata), for him to obtain food and strength,—the Udumbara means food and strength: therefore it is of Udumbara wood. 34. It reaches up to his mouth,—for so far extends his strength: as great as his strength is, so great it (the staff) is when it reaches up to his mouth. 35. He makes it stand upright, with the text, ‘Stand up, O tree, erect; guard me from injury on to the goal of this sacrifice!’ whereby he means to say, ‘ Standing erect, protect me till the completion of this sacrifice !’ 36. It is only now that some bend the fingers inward? and restrain their speech, because, they argue, only from now will he not have to mutter anything. But let him not do so; for in like manner as if one were to try to overtake some one who runs away, but could not overtake him, so does he not overtake the sacrifice. Let him therefore turn in his fingers and restrain his speech on that (former) occasion. 37. And when the consecrated (after restraining his speech) utters either a 72%, or a sAman, or a yagus 3, 1 That is, the womb from which he (the sacrificer) is born. 2 TI, 1, 3, 25. 5 Viz. in muttering the formulas mentioned above, III, 2, 1, 5 seq. Ill KANDA, 2 ADHYAYA, I BRAHMANA, 40. 35 he thereby takes a firmer and firmer hold of the sacrifice: let him therefore turn in his fingers and restrain his speech on that (former) occasion.
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.
1He said, ‘She has only replied to me by shaking her head.’ 21. They said, ‘Do but beckon her, reverend sir, and she will certainly call thee to her.” He beckoned her, and she called him to her; and hence a woman at last calls the man to her. He said, ‘She has indeed called me.’ 1 The MAdhyandinas tied the horn to the unwoven end (thrum, das&) of the nether garment which was tucked through (par. 15) and then allowed to hang down in front. The Kazvas, on the other hand, tied it to the hem of the upper garment (uttarasike ! Kava text); cf. Katy. VII, 3, 29 scholl. II KANDA, 2 ADHYAYA, I BRAHMANA, 23. 31 22. The gods reflected, ‘That V4é being a woman, we must take care lest she should allure him!.—Say to her, “Come hither to me where I stand!” and report to us her having come.’ She then went up to where he was standing. Hence a woman goes to a man who stays in a well-trimmed (house). He reported to them her having come, saying, ‘She has indeed come.’ 23. The gods then cut her off from the Asuras ; and having gained possession of her and enveloped her completely in fire, they offered her up as a holocaust, it being an offering of the gods*. And in that they offered her with an anush¢ubh verse, thereby they made her their own; and the Asuras, being deprived of speech, were undone, crying, ‘He ‘lavah! he ‘lavah*! * Yoshé v4 iyam vag yad enam na yuvité. The St. Petersburg Dict. (s. v. yu) takes it differently, ‘That V4é is indeed a woman, since she does not wish to draw him towards herself (i.e. since she does not want him to come near her).’ Sayama, on the other hand, explains it elliptically, ‘Since she has not joined him (no confidence can be placed in her).’ The Kanva text reads: Ta u ha deva bibhayam dakrur yosh4 v4 iyam iti yad va enam na yuviteti. Perhaps in our passage also we should read ‘yuvita ’ (as proposed by Delbriick, Syntact. Forschungen III, p. 79), and translate, ‘ Verily that Vaz is a woman: (it is to be feared) that she will [or, it is to be hoped that she will not] allure him [viz. so that Yagiia also would fall to the share of the Asuras];’ ‘Dass sie ihn nur nicht an sich fesselt!’ For similar elliptic constructions with yad and the optative, see paragraphs 26 and 27; and II, 2, 4, 3 [‘ Dass er mich nur nicht auffrisst !"]; IV, 3, 5, 3 (‘Dass uns nur die Rakshas nichts zu Leide thun!’); IV,6,9,1. One would expect an ‘iti’ here. * And therefore requiring no priests’ portion &c. to be taken from it. * According to Sayana, ‘He lavo’ stands for ‘ He ’rayo (i. e. ho, the spiteful (enemies))!’ which the Asuras were unable to pronounce correctly. The K4mva text, however, reads, te hAttav4o ’sura hailo haila ity etém ha vakam vadantah parababhivus; (? i.e. He 32 SATAPATHA-BRAHMANA.
2* According to Sayana, ‘He lavo’ stands for ‘ He ’rayo (i. e. ho, the spiteful (enemies))!’ which the Asuras were unable to pronounce correctly. The K4mva text, however, reads, te hAttav4o ’sura hailo haila ity etém ha vakam vadantah parababhivus; (? i.e. He 32 SATAPATHA-BRAHMANA. 24. Such was the unintelligible speech which they then uttered,—and he (who speaks thus) is a Mleé/a (barbarian). Hence let no Brahman speak barbarous language, since such is the speech of the Asuras. Thus alone he deprives his spiteful enemies of speech; and whosoever knows this, his enemies, being deprived of speech, are undone. 25. That Yagé#a (sacrifice) lusted after V4é (speech), thinking, ‘May I pair with her!’ He united with her. 26. Indra then thought within himself, ‘Surely a great monster will spring from this union of Yagta and V4é: [I must take care] lest it should get the better of me.’ Indra himself then became an embryo and entered into that union. 27. Now when he was born after a year’s time, he thought within himself, ‘Verily of great vigour is this womb which has contained me: [I must take care] that no great monster shall be born from it after me, lest it should get the better of me!’ 28. Having seized and pressed it tightly, he tore it off and put it on the head of Yag#a (sacrifice*) ;— for the black (antelope) is the sacrifice: the black deer skin is the same as that sacrifice, and the black deer’s horn is the same as that womb. And because it was by pressing it tightly together that Indra tore out (the womb), therefore it (the horn) is bound tightly (to the end of the garment); and as Indra, ila, ‘ho, speech.’) A third version of this passage seems to be referred to in the Mah4bh4shya (Kielh.), p. 2. 1 Compare the corresponding legend about Yaga and Dakshina (priests’ fee), Taitt. S. VI, 1, 3, 6. * ‘Yaghasya sirshan ;’ one would expect ‘krishna(s4ra)sya sirshan.’ The Taitt.S. reads ‘tm mrigeshu ny adadhat.’ Ill KANDA, 2 ADHYAYA, I BRAHMANA, 31. 33 having become an embryo, sprang from that union, so is he (the sacrificer), after becoming an embryo, born from that union (of the skin and the horn). 29. He ties it (to the end of the garment) with the open part upwards, for it is in this way that the womb bears the embryo. He then touches with it his forehead close over the right eyebrow, with the text, ‘Thou art Indra’s womb, —for it is indeed Indra’s womb, since in entering it he enters thereby’, and in being born he is born therefrom: therefore he says, ‘ Thou art Indra’s womb.’ 30. Thereupon he draws (with the horn) the (‘easterly’) line, with the text, ‘Make the crops full-eared!’ Thereby he produces the sacrifice; for when there is a good year, then there is abundant (material) for sacrifice ; but when there is a bad year, then there is not even enough for himself: hence he thereby produces the sacrifice.
331. And let not the consecrated henceforth scratch himself either with a chip of wood or with his nail. For he who is consecrated becomes an embryo; and were any one to scratch an embryo either with a chip of wood or his nail, thereby expelling it, it would die’, Thereafter the consecrated would be liable to be affected with the itch; and—offspring (retas) coming after the consecrated—that offspring would then also be liable to be born with the itch. Now his 1 In the Kazva text ‘atah (therewith)’ refers to the head of the sacrificer,—sa yak khirasta upasprisaty ato va endm etad agre pravisan pravisaty ato va agre gfyamfno g4yate tasmaé Afirasta upasprisati. * Apdsyan mrityet=apagakkhan mritim prapnuyat, Say.—? apasyet, ‘he would force it out and it would die.’ The Kanva text has merely ‘ayam mrityet (1).’ [26] D 34 SATAPATHA-BRAHMANA. own womb! does not injure its offspring, and that black deer’s horn being indeed his own womb, that (horn) does not injure him; and therefore the consecrated should scratch himself with the black deer’s horn and with nothing but the black deer’s horn. 32. He (the Adhvaryu) then hands to him a staff, for driving away the evil spirits —the staff being a thunderbolt. 33. It is of Udumbara wood (Ficus Glomerata), for him to obtain food and strength,—the Udumbara means food and strength: therefore it is of Udumbara wood. 34. It reaches up to his mouth,—for so far extends his strength: as great as his strength is, so great it (the staff) is when it reaches up to his mouth. 35. He makes it stand upright, with the text, ‘Stand up, O tree, erect; guard me from injury on to the goal of this sacrifice!’ whereby he means to say, ‘ Standing erect, protect me till the completion of this sacrifice !’ 36. It is only now that some bend the fingers inward? and restrain their speech, because, they argue, only from now will he not have to mutter anything. But let him not do so; for in like manner as if one were to try to overtake some one who runs away, but could not overtake him, so does he not overtake the sacrifice. Let him therefore turn in his fingers and restrain his speech on that (former) occasion. 37. And when the consecrated (after restraining his speech) utters either a 72%, or a sAman, or a yagus 3, 1 That is, the womb from which he (the sacrificer) is born. 2 TI, 1, 3, 25. 5 Viz. in muttering the formulas mentioned above, III, 2, 1, 5 seq. Ill KANDA, 2 ADHYAYA, I BRAHMANA, 40. 35 he thereby takes a firmer and firmer hold of the sacrifice: let him therefore turn in his fingers and restrain his speech on that (former) occasion.
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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