Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Varuma; and Mitra is the priesthood, and Varuza the nobility; and the priesthood is the conceiver, and the noble is the doer. 2. Now in the beginning these two, the priesthood and the nobility, were separate: then Mitra, the priesthood, could stand without Varuza, the nobility. 3. Not Varuza, the nobility, without Mitra, the priesthood: whatever deed Varuza did unsped by Mitra, the priesthood, therein, forsooth, he succeeded not. 4. Varuza, the nobility, then called upon Mitra, the priesthood, saying, ‘Turn thou unto me that we may unite: I will place thee foremost, sped by thee, I will do deeds !’—‘ So be it!’ So the two united; and therefrom resulted that graha to Mitra and Varuna. 5. Such, then, is the office of Purohita (placed foremost, domestic priest). Wherefore let not a Brahman desire to become the Purohita of any one Kshatriya (he may meet with), as thereby righteousness and unrighteousness unite; nor should a Kshatriya make any Br&hman (he may meet with) his Purohita, as thereby righteousness and unrighteousness unite——Whatever deed, sped by Mitra, the priesthood, Varuza thenceforward did, in that he succeeded. 6. Hence it is quite proper that a Brahman should be without a king, but were he to obtain a king, it would be conducive to the success (of both). It is, however, quite improper that a king should be without a Brahman, for whatever deed he does, unsped by Mitra, the priesthood, therein he succeeds not. Wherefore a Kshatriya who intends to do a deed ought by all means to resort to a Brahman, for IV KANDA, I ADHYAYA, 4 BRAHMANA, IO. 271 he verily succeeds only in the deed sped by the Brahman. 7. Now he draws (the Maitr4-varuza graha) from that (stream of Soma)?, with (V4g. S. VII, 9; Rig-veda II, 41, 4), ‘This Soma, O Mitra and Varuza, hath been pressed for you; ye holy, now hear my cry!—Thou art taken with a support ?!—Thee for Mitra and Varuza!’ 8. He mixes it with milk. The reason why he mixes it with milk is this. Soma, forsooth, was Vritra. Now when the gods slew him, they said to Mitra, ‘ Thou also slayest!’ But he liked it not and said, ‘Surely, I am every one’s friend (mitra): being no friend, I shall become an enemy (or, other than Mitra, Amitra).’—‘ Then we shall exclude thee from the sacrifice!"—Then said he, ‘I, too, slay!’ Thereupon the cattle went from him, saying, ‘ Being a friend, he has become an enemy!’ Thus he was deprived of the cattle. By mixing (the Soma) with milk, the gods then supplied him with cattle; and in like manner does this (priest) now supply him (the sacrificer or Mitra) with cattle by mixing (the Soma) with milk. g. As to this they say, ‘Surely he liked it not to slay!’ Thus, what milk there is in this (mixture) that belongs to Mitra, but the Soma belongs to Varuza: therefore one mixes it with milk. 10. He mixes it with (V4g. S. VII, 10; Rig-veda IV, 42, 10), ‘May we delight in the wealth we have gained, the gods in the offering, the kine in pasture! that unfailing milch cow,
210. He mixes it with (V4g. S. VII, 10; Rig-veda IV, 42, 10), ‘May we delight in the wealth we have gained, the gods in the offering, the kine in pasture! that unfailing milch cow, 1 See p. 256, note 1. For the shape of this cup, see IV, I, 5, 19. * See IV, 1, 2, 6, and note. 272 _ SATAPATHA-BRAHMANA, O Mitra and Varumza, grant ye unto us day by day!’—with ‘This is thy womb: thee for truth and life?!’ he deposits it. Now as to why he says, ‘Thee for truth and life,—the truth is Mitra 2, since Mitra is the Brahman, and the truth is the Brahman (sacerdotium or sacred writ) ;— and life is Varuza, since Varuza is the year, and life is the year: therefore he says, ‘This is thy womb: thee for truth and life!’ FirtH BRAHMANA. 1. The Asvina graha’, forsooth, is his organ of hearing ; hence in drinking it he turns (the cup) all round‘, since with that ear of his he hears all round.—Now when the Bhvzgus, or the Angiras, attained the heavenly world, Ayavana the Bhargava, or Xyavana the Angirasa, was left behind here (on earth) decrepit and ghostlike 5. * This is a false analysis of ritayu, ‘righteous, holy.’ * The text has ‘Brahman,’ which must be wrong. The Kanva recension has, correctly, mitro v4 ritam, brahma hi mitro, brahma hy rztam. * The Asvina graha is not actually taken at this time, but later on, after the oblation of drops and the chanting of the Bahishpavamana, stotra; see 1V, 2, 5,12. The reasons for inserting it here are given in parag. 15-16. ‘ Lit. ‘he drinks it while turning it all round,’ in accordance with the regular Sanskrit idiom. The Asvina cup has three mouths, from which the Soma is drunk by turns. See Haug, Transl. Ait. Br. p. 132. . ® On this legend, and its probable connection with that of Medea’s cauldron, and the Germanic ‘quecprunno’ (Jungbrunnen, well of renovation), see A. Kuhn, ‘ Herabkunft des Feuers und des Gdttertranks,’ p.r1. For other translations, see Weber, Ind. Streifen, i. p- 13 seq.; Muir, O. S. T. v. p. 250 seq.; Delbriick ii. p. 121. For Iv KANDA, I ADHYAYA, 5 BRAHMANA, 7. 273 2. But Sarydta, the M4nava, just then wandered about here with his tribe, and settled near by that same place. His boys', while playing, setting that decrepit, ghostlike man at nought, pelted him with clods. 3. He was wroth with the S4ry4tas, and sowed discord among them: father fought with son, and brother with brother. 4. Sary4ta then bethought him *,—‘ This has come to pass for something or other I have done!’ He caused the cowherds and shepherds to be called together, and said— 5. He said, ‘Which of you has seen anything here this day ?’—They said, ‘Yonder lies a man, decrepit and ghostlike: him the boys have pelted with clods, setting him at nought. Then Saryata knew that this was Ayavana. 6. He yoked his chariot, and putting his daughter Sukanya thereon, he set forth, and came to the place where the Ashi was. 7. He said, ‘Reverence be to thee, O Aishi;
3Then Saryata knew that this was Ayavana. 6. He yoked his chariot, and putting his daughter Sukanya thereon, he set forth, and came to the place where the Ashi was. 7. He said, ‘Reverence be to thee, O Aishi; another version, apparently more modern, of the same legend, found in the Gaiminiya (Talavakéra) Brahmana, see Professor Whitney, Proceedings Amer. Or. Soc. 1883, p. ix. ' That is, youths of his clan. 2 Saryfta then bethought him, ‘From something I have done, thence (has come) so great a calamity.’ It then occurred to him, ‘Surely, Ayavana, the Bhargava, or Angirasa, was left behind here, decrepit: him I (must) have somehow offended sorely, thence so great a calamity.’ He called his tribe together. Having called the tribe together, he said, ‘Who, be he cowherd or shepherd, has noticed anything here?’ They said, ‘Yonder in the wood lies a decrepit, ghostlike man; him the boys have this day pelted with clods: that is the only thing we have descried (? tad evadarishma),’ &c. K4nva text. [26] T 274 SATAPATHA-BRAHMANA. because I knew thee not, therefore have I offended thee; here is Sukany4!, with her I make atonement to thee: let my tribe live at peace together!’ And from that same time his tribe lived at peace together. But Sarydta, the M4nava, departed? forthwith, lest he should offend him a second time. 8. Now the Asvins then wandered about here on earth performing cures. They came to Sukanyé, and desired to win her love; but she consented not thereto. g. They said, ‘Sukany4, what a decrepit, ghostlike man is that whom thou liest with; come and follow us!’ She said, ‘To whom my father has given me, him will I not abandon, as long as he lives!’ But the Azshi was aware of this. 10. He said, ‘Sukany4, what have those two said to thee ?’ Shetold him all; and, when she had told him, he said, ‘If they speak to thee thus again, say thou to them, “ But surely, ye are neither quite complete nor quite perfect, and yet ye deride my husband !” and if they say to thee, “In what respect are we incomplete, in what respect imperfect ?” say thou to them, “ Nay, make ye my husband young again, and I will tell you!”’ They came again to her, and said to her the same thing. 11. She said, ‘But surely ye are neither quite complete nor quite perfect, and yet ye deride myhusband!’ They said, ‘In what respect are we incomplete, in what respect imperfect ?? She said, ‘ Nay, make ye my husband young again, and I will tell you!’ 1 That is, ‘the fair maiden,’ * That is, ‘he broke up his camp and departed with his tribe’ (so *payuyuge gramak, Kanva recension). IV KANDA, 1 ADHYAYA, 5 BRAHMANA, I5. 275 12. They said, ‘ Take him down to yonder pool’, and he shall come forth with whatever age he shall desire!’ She took him down to that pool, and he came forth with the age he desired.
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.
1Varuma; and Mitra is the priesthood, and Varuza the nobility; and the priesthood is the conceiver, and the noble is the doer. 2. Now in the beginning these two, the priesthood and the nobility, were separate: then Mitra, the priesthood, could stand without Varuza, the nobility. 3. Not Varuza, the nobility, without Mitra, the priesthood: whatever deed Varuza did unsped by Mitra, the priesthood, therein, forsooth, he succeeded not. 4. Varuza, the nobility, then called upon Mitra, the priesthood, saying, ‘Turn thou unto me that we may unite: I will place thee foremost, sped by thee, I will do deeds !’—‘ So be it!’ So the two united; and therefrom resulted that graha to Mitra and Varuna. 5. Such, then, is the office of Purohita (placed foremost, domestic priest). Wherefore let not a Brahman desire to become the Purohita of any one Kshatriya (he may meet with), as thereby righteousness and unrighteousness unite; nor should a Kshatriya make any Br&hman (he may meet with) his Purohita, as thereby righteousness and unrighteousness unite——Whatever deed, sped by Mitra, the priesthood, Varuza thenceforward did, in that he succeeded. 6. Hence it is quite proper that a Brahman should be without a king, but were he to obtain a king, it would be conducive to the success (of both). It is, however, quite improper that a king should be without a Brahman, for whatever deed he does, unsped by Mitra, the priesthood, therein he succeeds not. Wherefore a Kshatriya who intends to do a deed ought by all means to resort to a Brahman, for IV KANDA, I ADHYAYA, 4 BRAHMANA, IO. 271 he verily succeeds only in the deed sped by the Brahman. 7. Now he draws (the Maitr4-varuza graha) from that (stream of Soma)?, with (V4g. S. VII, 9; Rig-veda II, 41, 4), ‘This Soma, O Mitra and Varuza, hath been pressed for you; ye holy, now hear my cry!—Thou art taken with a support ?!—Thee for Mitra and Varuza!’ 8. He mixes it with milk. The reason why he mixes it with milk is this. Soma, forsooth, was Vritra. Now when the gods slew him, they said to Mitra, ‘ Thou also slayest!’ But he liked it not and said, ‘Surely, I am every one’s friend (mitra): being no friend, I shall become an enemy (or, other than Mitra, Amitra).’—‘ Then we shall exclude thee from the sacrifice!"—Then said he, ‘I, too, slay!’ Thereupon the cattle went from him, saying, ‘ Being a friend, he has become an enemy!’ Thus he was deprived of the cattle. By mixing (the Soma) with milk, the gods then supplied him with cattle; and in like manner does this (priest) now supply him (the sacrificer or Mitra) with cattle by mixing (the Soma) with milk. g. As to this they say, ‘Surely he liked it not to slay!’ Thus, what milk there is in this (mixture) that belongs to Mitra, but the Soma belongs to Varuza: therefore one mixes it with milk. 10. He mixes it with (V4g. S. VII, 10; Rig-veda IV, 42, 10), ‘May we delight in the wealth we have gained, the gods in the offering, the kine in pasture! that unfailing milch cow,
210. He mixes it with (V4g. S. VII, 10; Rig-veda IV, 42, 10), ‘May we delight in the wealth we have gained, the gods in the offering, the kine in pasture! that unfailing milch cow, 1 See p. 256, note 1. For the shape of this cup, see IV, I, 5, 19. * See IV, 1, 2, 6, and note. 272 _ SATAPATHA-BRAHMANA, O Mitra and Varumza, grant ye unto us day by day!’—with ‘This is thy womb: thee for truth and life?!’ he deposits it. Now as to why he says, ‘Thee for truth and life,—the truth is Mitra 2, since Mitra is the Brahman, and the truth is the Brahman (sacerdotium or sacred writ) ;— and life is Varuza, since Varuza is the year, and life is the year: therefore he says, ‘This is thy womb: thee for truth and life!’ FirtH BRAHMANA. 1. The Asvina graha’, forsooth, is his organ of hearing ; hence in drinking it he turns (the cup) all round‘, since with that ear of his he hears all round.—Now when the Bhvzgus, or the Angiras, attained the heavenly world, Ayavana the Bhargava, or Xyavana the Angirasa, was left behind here (on earth) decrepit and ghostlike 5. * This is a false analysis of ritayu, ‘righteous, holy.’ * The text has ‘Brahman,’ which must be wrong. The Kanva recension has, correctly, mitro v4 ritam, brahma hi mitro, brahma hy rztam. * The Asvina graha is not actually taken at this time, but later on, after the oblation of drops and the chanting of the Bahishpavamana, stotra; see 1V, 2, 5,12. The reasons for inserting it here are given in parag. 15-16. ‘ Lit. ‘he drinks it while turning it all round,’ in accordance with the regular Sanskrit idiom. The Asvina cup has three mouths, from which the Soma is drunk by turns. See Haug, Transl. Ait. Br. p. 132. . ® On this legend, and its probable connection with that of Medea’s cauldron, and the Germanic ‘quecprunno’ (Jungbrunnen, well of renovation), see A. Kuhn, ‘ Herabkunft des Feuers und des Gdttertranks,’ p.r1. For other translations, see Weber, Ind. Streifen, i. p- 13 seq.; Muir, O. S. T. v. p. 250 seq.; Delbriick ii. p. 121. For Iv KANDA, I ADHYAYA, 5 BRAHMANA, 7. 273 2. But Sarydta, the M4nava, just then wandered about here with his tribe, and settled near by that same place. His boys', while playing, setting that decrepit, ghostlike man at nought, pelted him with clods. 3. He was wroth with the S4ry4tas, and sowed discord among them: father fought with son, and brother with brother. 4. Sary4ta then bethought him *,—‘ This has come to pass for something or other I have done!’ He caused the cowherds and shepherds to be called together, and said— 5. He said, ‘Which of you has seen anything here this day ?’—They said, ‘Yonder lies a man, decrepit and ghostlike: him the boys have pelted with clods, setting him at nought. Then Saryata knew that this was Ayavana. 6. He yoked his chariot, and putting his daughter Sukanya thereon, he set forth, and came to the place where the Ashi was. 7. He said, ‘Reverence be to thee, O Aishi;
3Then Saryata knew that this was Ayavana. 6. He yoked his chariot, and putting his daughter Sukanya thereon, he set forth, and came to the place where the Ashi was. 7. He said, ‘Reverence be to thee, O Aishi; another version, apparently more modern, of the same legend, found in the Gaiminiya (Talavakéra) Brahmana, see Professor Whitney, Proceedings Amer. Or. Soc. 1883, p. ix. ' That is, youths of his clan. 2 Saryfta then bethought him, ‘From something I have done, thence (has come) so great a calamity.’ It then occurred to him, ‘Surely, Ayavana, the Bhargava, or Angirasa, was left behind here, decrepit: him I (must) have somehow offended sorely, thence so great a calamity.’ He called his tribe together. Having called the tribe together, he said, ‘Who, be he cowherd or shepherd, has noticed anything here?’ They said, ‘Yonder in the wood lies a decrepit, ghostlike man; him the boys have this day pelted with clods: that is the only thing we have descried (? tad evadarishma),’ &c. K4nva text. [26] T 274 SATAPATHA-BRAHMANA. because I knew thee not, therefore have I offended thee; here is Sukany4!, with her I make atonement to thee: let my tribe live at peace together!’ And from that same time his tribe lived at peace together. But Sarydta, the M4nava, departed? forthwith, lest he should offend him a second time. 8. Now the Asvins then wandered about here on earth performing cures. They came to Sukanyé, and desired to win her love; but she consented not thereto. g. They said, ‘Sukany4, what a decrepit, ghostlike man is that whom thou liest with; come and follow us!’ She said, ‘To whom my father has given me, him will I not abandon, as long as he lives!’ But the Azshi was aware of this. 10. He said, ‘Sukany4, what have those two said to thee ?’ Shetold him all; and, when she had told him, he said, ‘If they speak to thee thus again, say thou to them, “ But surely, ye are neither quite complete nor quite perfect, and yet ye deride my husband !” and if they say to thee, “In what respect are we incomplete, in what respect imperfect ?” say thou to them, “ Nay, make ye my husband young again, and I will tell you!”’ They came again to her, and said to her the same thing. 11. She said, ‘But surely ye are neither quite complete nor quite perfect, and yet ye deride myhusband!’ They said, ‘In what respect are we incomplete, in what respect imperfect ?? She said, ‘ Nay, make ye my husband young again, and I will tell you!’ 1 That is, ‘the fair maiden,’ * That is, ‘he broke up his camp and departed with his tribe’ (so *payuyuge gramak, Kanva recension). IV KANDA, 1 ADHYAYA, 5 BRAHMANA, I5. 275 12. They said, ‘ Take him down to yonder pool’, and he shall come forth with whatever age he shall desire!’ She took him down to that pool, and he came forth with the age he desired.
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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