Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1it. 1 ? ' Mano ^utir [^yotir, Ka«va rec] ^ushatam a^yasya/ I am inclined to read ^uter [cf. Ath.-veda XIX, 58, i : ghrnasya ^uti>^ samana]. Mahidhara interprets : ' May the rushing (eager) mind devote itself to the butter!' Hillebrandt, Neu-und Vollmondsopfer, p. 135, apparently proposes to combine mano^utir ' des Geistes Schnelligkeit.' Perhaps ^ushatam has to be taken in a transitive sense : ' IMay the gushing of the butter delight the mind.' 2 1 6 ^ATAPATHA-BRAHMAiVA. Eighth Adhyaya. First Brahmajva. The Iz)A. 1. In the morning they brought to Manu^ water for washing, just as now also they (are wont to) bring (water) for washing the hands. When he was washing himself, a fish came into his hands. 2. It spake to him the word, ' Rear me, I will save thee!' ' Wherefrom wilt thou save me?' 'A flood will carry away all these creatures-: from that I will save thee !' ' How am I to rear thee?' 3. It said, ' As long as we are small, there is great destruction for us : fish devours fish. Thou wilt first keep me in a jar. When I outgrow that, thou wilt dig a pit and keep me in it. When I outgrow that, thou wilt take me down to the sea, for then I shall be beyond destruction.' 4. It soon became a ^/^ ash a (a large fish) ; for that grows largest (of all hshy. Thereupon it said, 'In such and such a year that flood will come. Thou ^ For other translations of this important legend of the deluge, see A.Weber, Ind. Streifen, I, p. 9 (Ind. Stud. I, 161 seq.); Max Miiller, History of Ancient Sanskrit Literature, p. 425; J, Muir, Original Sanskrit Texts, I, p. 182. For the later versions of the same legend, especially the one from the Mahabharata (Vanaparvan 12747-12802), see Original Sanskrit Texts, I, p. 196 seq. ^ According to the scholiast, 'it will carry away all these creatures that live in Bharatavarsha to some other country.' •'' ? ^ajvad dha^/msha asa, sa hi ^yesh///a;// vardhate 'thetithiw sdixnam tad augha aganta. ' Bald war er ein Grossfisch (^/^asha), denn er wuchs gewaltig,' Weber, ' He became soon a large fish. He said to INIanu, " When I am full-grown, in the same year the flood will come," ' ]\Iax Miiller. ' Straightway he became a large fish ; for he waxes to the utmost,' ]\Iuir. Perhaps g/iasha. is here intended for the name of some fabulous horned fish (cf. sn'hgi, sn'hgi). In the Black Ya^r-veda (Taitt. S. I, 7, i; II, 6, 7) the I KANDA, 8 ADHYAyA, I BRAHMAiVA, 6. 21 7 shalt then attend to me (i. e.
2the utmost,' ]\Iuir. Perhaps g/iasha. is here intended for the name of some fabulous horned fish (cf. sn'hgi, sn'hgi). In the Black Ya^r-veda (Taitt. S. I, 7, i; II, 6, 7) the I KANDA, 8 ADHYAyA, I BRAHMAiVA, 6. 21 7 shalt then attend to me (i. e. to my advice) by preparing a ship^; and when the flood has risen thou shalt enter into the ship, and I will save thee from it.' 5. After he had reared it in this way, he took it down to the sea. And in the same year which the fish had indicated to him, he attended to (the advice of the fish) by preparing a ship ; and when the flood had risen, he entered into the ship. The fish then swam up to him, and to its horn he tied the rope of the ship, and by that means he^ passed swiftly up to yonder northern mountain. 6. It then said, ' I have saved thee. Fasten the ship to a tree; but let not the water cut thee off^ whilst thou art on the mountain. As the water ida. is represented as a cow, produced by INIitra and Varu«a (see below, par. 24). Perhaps it was this version and the symbolical representation of the i^a as meaning cattle, which suggested the notion of a horned fish, in adapting an older legend. ^ I adopt here, though not without hesitation, the interpreta- tion proposed in the St. Petersb. Diet. (s.v. up a- as), which the separation of mam from the verb favours. Professor Max Miiller translates : ' Build a ship then, and worship me.' Dr. Muir : ' Thou shalt, therefore, construct a ship, and resort to me.' The Maha- bharata has : 'When standing on the ship, thou shalt look out for me : I shall be recognisable (by my being) furnished with a horn,' which, after all, may furnish the correct explanation of our passage. " Or, 'it,' that is, either the ship, or the fish. That abhi-dudrava, the reading of the Kawva school, is the right one, seems to follow from the next paragraph. Professor Weber's edition has ati-du- drava, as read by his best MS., 'it (or he) sailed across the mountain.' The reading of the other MSS. adhi-dudrava must be a clerical error, most likely for abhi-dudrava. Professor Miiller translates: ' The fish carried him by it over the northern mountain.' Dr. Muir : ' By this means he passed over (or, he hastened to) this northern mountain.' ^ Antaj/^/zaitsit, ? ' cut thee asunder,' Max Miiller ; ' wash thee away;' ' fortspiilt,' Weber; 'abschneiden, intercludere,' St. Petersb. Diet. I adopt this last meaning, = ' leave thee stranded.' 2 I 8 S'ATAPATHA-BRAHMAiVA.
3hastened to) this northern mountain.' ^ Antaj/^/zaitsit, ? ' cut thee asunder,' Max Miiller ; ' wash thee away;' ' fortspiilt,' Weber; 'abschneiden, intercludere,' St. Petersb. Diet. I adopt this last meaning, = ' leave thee stranded.' 2 I 8 S'ATAPATHA-BRAHMAiVA. subsides, thou mayest gradually descend!' Ac- cordingly he gradually descended, and hence that (slope) of the northern mountain is called ' Manu's descent^' The flood then swept away all these creatures, and Manu alone remained here. 7. Being desirous of offspring, he engaged in worshipping and austerities. During this time he also performed a paka-sacrifice: he offered up in the waters clarified butter, sour milk, whey, and curds. Thence a woman was produced in a year: becoming quite solid 2 she rose; clarified butter gathered in her footprint. Mitra and Varu;^a met her. 8. They said to her, ' Who art thou?' 'Manu's daughter,' she replied. * Say (thou art) ours,' they said. ' No,' she said, ' I am (the daughter) of him who begat me.' They desired to have a share in her. She either agreed or did not agree ^, but passed by them. She came to Manu. 9. Manu said to her, ' Who art thou?' 'Thy daughter,' she replied. ' How, illustrious one, (art thou) my daughter ?' he asked. She replied, ^ According to the version of the Mahabharata, * the peak of the Himalaya to which the ship was tied, was afterwards called nau- bandhana, 'the tying of the ship.' Professor Weber also draws attention to Ath.-vedaXIX, 39, 8, where the term navaprabhraw- jana or 'gliding down of the ship' is used in connection with the summit of the Himavat. 2 Pibdamana-iva, as taken by the St. Petersb. Diet. The meaning ' dripping with fat, unctuous,' offered by the commentator, was probably suggested to him by what follows in the text ; and by the cow'-version (p. 216, note 3), Taitt. Br. II, 6, 7, i. ^ Or, as the commentator takes it, ' she both promised and did not promise it;' that is to say, she promised, inasmuch as she (Ida) is called maitravaruwi (belonging to, or the daughter of, Mitra orVaruwa; see XIV, 9, 4, 27), but refused, inasmuch as Mitra and Varu^/a have no share in the Ida portions. I KAi^DA, 8 ADHYAYA, I BRAHMAJVA, 1 3. 219 ' Those offerings (of) clarified butter, sour milk, whey, and curds, which thou madest in the waters, with them thou hast begotten me. I am the blessing (benediction) : make use of me at the sacrifice ! If thou wilt make use of me at the sacrifice, thou wilt become rich in offspring and cattle.
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.
1it. 1 ? ' Mano ^utir [^yotir, Ka«va rec] ^ushatam a^yasya/ I am inclined to read ^uter [cf. Ath.-veda XIX, 58, i : ghrnasya ^uti>^ samana]. Mahidhara interprets : ' May the rushing (eager) mind devote itself to the butter!' Hillebrandt, Neu-und Vollmondsopfer, p. 135, apparently proposes to combine mano^utir ' des Geistes Schnelligkeit.' Perhaps ^ushatam has to be taken in a transitive sense : ' IMay the gushing of the butter delight the mind.' 2 1 6 ^ATAPATHA-BRAHMAiVA. Eighth Adhyaya. First Brahmajva. The Iz)A. 1. In the morning they brought to Manu^ water for washing, just as now also they (are wont to) bring (water) for washing the hands. When he was washing himself, a fish came into his hands. 2. It spake to him the word, ' Rear me, I will save thee!' ' Wherefrom wilt thou save me?' 'A flood will carry away all these creatures-: from that I will save thee !' ' How am I to rear thee?' 3. It said, ' As long as we are small, there is great destruction for us : fish devours fish. Thou wilt first keep me in a jar. When I outgrow that, thou wilt dig a pit and keep me in it. When I outgrow that, thou wilt take me down to the sea, for then I shall be beyond destruction.' 4. It soon became a ^/^ ash a (a large fish) ; for that grows largest (of all hshy. Thereupon it said, 'In such and such a year that flood will come. Thou ^ For other translations of this important legend of the deluge, see A.Weber, Ind. Streifen, I, p. 9 (Ind. Stud. I, 161 seq.); Max Miiller, History of Ancient Sanskrit Literature, p. 425; J, Muir, Original Sanskrit Texts, I, p. 182. For the later versions of the same legend, especially the one from the Mahabharata (Vanaparvan 12747-12802), see Original Sanskrit Texts, I, p. 196 seq. ^ According to the scholiast, 'it will carry away all these creatures that live in Bharatavarsha to some other country.' •'' ? ^ajvad dha^/msha asa, sa hi ^yesh///a;// vardhate 'thetithiw sdixnam tad augha aganta. ' Bald war er ein Grossfisch (^/^asha), denn er wuchs gewaltig,' Weber, ' He became soon a large fish. He said to INIanu, " When I am full-grown, in the same year the flood will come," ' ]\Iax Miiller. ' Straightway he became a large fish ; for he waxes to the utmost,' ]\Iuir. Perhaps g/iasha. is here intended for the name of some fabulous horned fish (cf. sn'hgi, sn'hgi). In the Black Ya^r-veda (Taitt. S. I, 7, i; II, 6, 7) the I KANDA, 8 ADHYAyA, I BRAHMAiVA, 6. 21 7 shalt then attend to me (i. e.
2the utmost,' ]\Iuir. Perhaps g/iasha. is here intended for the name of some fabulous horned fish (cf. sn'hgi, sn'hgi). In the Black Ya^r-veda (Taitt. S. I, 7, i; II, 6, 7) the I KANDA, 8 ADHYAyA, I BRAHMAiVA, 6. 21 7 shalt then attend to me (i. e. to my advice) by preparing a ship^; and when the flood has risen thou shalt enter into the ship, and I will save thee from it.' 5. After he had reared it in this way, he took it down to the sea. And in the same year which the fish had indicated to him, he attended to (the advice of the fish) by preparing a ship ; and when the flood had risen, he entered into the ship. The fish then swam up to him, and to its horn he tied the rope of the ship, and by that means he^ passed swiftly up to yonder northern mountain. 6. It then said, ' I have saved thee. Fasten the ship to a tree; but let not the water cut thee off^ whilst thou art on the mountain. As the water ida. is represented as a cow, produced by INIitra and Varu«a (see below, par. 24). Perhaps it was this version and the symbolical representation of the i^a as meaning cattle, which suggested the notion of a horned fish, in adapting an older legend. ^ I adopt here, though not without hesitation, the interpreta- tion proposed in the St. Petersb. Diet. (s.v. up a- as), which the separation of mam from the verb favours. Professor Max Miiller translates : ' Build a ship then, and worship me.' Dr. Muir : ' Thou shalt, therefore, construct a ship, and resort to me.' The Maha- bharata has : 'When standing on the ship, thou shalt look out for me : I shall be recognisable (by my being) furnished with a horn,' which, after all, may furnish the correct explanation of our passage. " Or, 'it,' that is, either the ship, or the fish. That abhi-dudrava, the reading of the Kawva school, is the right one, seems to follow from the next paragraph. Professor Weber's edition has ati-du- drava, as read by his best MS., 'it (or he) sailed across the mountain.' The reading of the other MSS. adhi-dudrava must be a clerical error, most likely for abhi-dudrava. Professor Miiller translates: ' The fish carried him by it over the northern mountain.' Dr. Muir : ' By this means he passed over (or, he hastened to) this northern mountain.' ^ Antaj/^/zaitsit, ? ' cut thee asunder,' Max Miiller ; ' wash thee away;' ' fortspiilt,' Weber; 'abschneiden, intercludere,' St. Petersb. Diet. I adopt this last meaning, = ' leave thee stranded.' 2 I 8 S'ATAPATHA-BRAHMAiVA.
3hastened to) this northern mountain.' ^ Antaj/^/zaitsit, ? ' cut thee asunder,' Max Miiller ; ' wash thee away;' ' fortspiilt,' Weber; 'abschneiden, intercludere,' St. Petersb. Diet. I adopt this last meaning, = ' leave thee stranded.' 2 I 8 S'ATAPATHA-BRAHMAiVA. subsides, thou mayest gradually descend!' Ac- cordingly he gradually descended, and hence that (slope) of the northern mountain is called ' Manu's descent^' The flood then swept away all these creatures, and Manu alone remained here. 7. Being desirous of offspring, he engaged in worshipping and austerities. During this time he also performed a paka-sacrifice: he offered up in the waters clarified butter, sour milk, whey, and curds. Thence a woman was produced in a year: becoming quite solid 2 she rose; clarified butter gathered in her footprint. Mitra and Varu;^a met her. 8. They said to her, ' Who art thou?' 'Manu's daughter,' she replied. * Say (thou art) ours,' they said. ' No,' she said, ' I am (the daughter) of him who begat me.' They desired to have a share in her. She either agreed or did not agree ^, but passed by them. She came to Manu. 9. Manu said to her, ' Who art thou?' 'Thy daughter,' she replied. ' How, illustrious one, (art thou) my daughter ?' he asked. She replied, ^ According to the version of the Mahabharata, * the peak of the Himalaya to which the ship was tied, was afterwards called nau- bandhana, 'the tying of the ship.' Professor Weber also draws attention to Ath.-vedaXIX, 39, 8, where the term navaprabhraw- jana or 'gliding down of the ship' is used in connection with the summit of the Himavat. 2 Pibdamana-iva, as taken by the St. Petersb. Diet. The meaning ' dripping with fat, unctuous,' offered by the commentator, was probably suggested to him by what follows in the text ; and by the cow'-version (p. 216, note 3), Taitt. Br. II, 6, 7, i. ^ Or, as the commentator takes it, ' she both promised and did not promise it;' that is to say, she promised, inasmuch as she (Ida) is called maitravaruwi (belonging to, or the daughter of, Mitra orVaruwa; see XIV, 9, 4, 27), but refused, inasmuch as Mitra and Varu^/a have no share in the Ida portions. I KAi^DA, 8 ADHYAYA, I BRAHMAJVA, 1 3. 219 ' Those offerings (of) clarified butter, sour milk, whey, and curds, which thou madest in the waters, with them thou hast begotten me. I am the blessing (benediction) : make use of me at the sacrifice ! If thou wilt make use of me at the sacrifice, thou wilt become rich in offspring and cattle.
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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