Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1* For another version of this legend see Gopatha-Brahmana I, 3, 6. See also Prof. Geldner’s translation in Pischel and G.’s Vedische Studien II, p. 185. ‘ Prof. Geldner takes ‘dhavayim sak4ra’ in a causal sense XI KANDA, 4 ADHYAYA, I BRAHMANA, 3. 51 the northern country. By him a gold coin was offered; for in the time of our forefathers a prize used to be offered by chosen (priests) when driving about, for the sake of calling out the timid? to a disputation. Fear then seized the Brahmamas of the northern people :— 2. ‘This fellow is a Kurupa#éala Brahman, and son of a Brahman—let us take care lest he should deprive us of our domain: come, let us challenge him to a disputation on spiritual matters.’ — With whom for our champion ?’—‘ With Svaid4yana.’ Svaiddyana, to wit, was Saunaka. 3. They said, ‘Svaid4yana, with thee as our champion we will fight this fellow.’ He said, ‘Well, then, stay ye here quietly: I will just make his acquaintance?’ He went up to him, and when he had come up, he (Uddalaka) greeted him saying, ‘er verursachte einen Anflauf’ (he caused people to crowd together, or to come to him in crowds). Sdyana, however, takes it in the same sense as we have done,—Artvigy4ya vritak sann udagdesan gagima. The Gopatha-Br., further on, has the remark ‘sa vai gotamasya putra ardhvam vrito:dhavit’ (1). ? It is by no means certain whether the interpretation of the paragraph as here adapted is the right one. Prof. Geldner takes it thus,—‘ He (Udd.) had taken a gold piece with him; for in times of old the chosen (priests) who caused a crowd to gather round them, used to take a single gold piece with them with a view to their proposing a riddle (or problem) whenever they were afraid.’ The Gopatha-Br. has a different reading, which is likewise far from clear :—tasya ha nishka upahito babhfiva, upavadad bibhyato yo m4 bréhmano=nf#ana upavadishyati tasm4 etam pradasy4miti;—by him a gold coin was offered (? by him a gold plate had been put on, i.e. was worn round the neck) being afraid of obloquy (?): ‘I shall give this to any learned Brahman who will speak up against me,’ thus (he thought). * Or, I'll just find out what kind of man he is. E 2 52 SATAPATHA-BRAHMANA. ‘ Svaidayana !’—‘ Halloo, son of Gautama!’ replied the other, and straightway began to question him. 4. ‘He alone, O son of Gautama, may drive about amongst people as chosen (offering-priest), who knows in the Full and New-moon sacrifices eight butter-portions (offered) previously, five portions of sacrificial food in the middle, six (portions) of Prag&pati, and eight butter-portions (offered) subsequently.
25. ‘He alone, O son of Gautama, may drive about amongst people as choseh (priest), who knows from the Full and New-moon sacrifices! whereby it is that creatures here are born toothless, whereby they (the teeth) grow with them, whereby they decay with them, whereby they come to remain permanently with them; whereby, in the last stage of life, they all decay again with them; whereby the lower ones grow first, then the upper ones; whereby the lower ones are smaller, and the upper ones broader; whereby the incisors are larger, and whereby the molars are of equal size. 6. ‘He alone, O son of Gautama, may drive about amongst people as chosen (priest), who knows from the Full and New-moon sacrifices, whereby creatures here are born with hair; whereby, for the second time, as it were, the hair of the beard and the arm-pits and other parts of the body * grow on them; whereby it is on the head that one first ? Literally, who knows that (element) in the Full and New-moon sacrifices whereby ... * The word ‘ durbirizdni’ is of doubtful meaning, the etymology proposed by Sayama having little claim to being seriously considered. In the St. Petersb. Dict. the meaning ‘ bristly’ is assigned to it, as applied to the hair of the beard. XI KANDA, 4 ADHYAYA, I BRAHMANA, 9. 53 becomes grey, and then, again, in the last stage of life, one becomes grey all over. 7. ‘He alone, O son of Gautama, may drive about amongst people as chosen (priest), who knows from the Full and New-moon sacrifices whereby the seed of the boy is not productive, whereby in his middle age it is productive, and whereby again in his last stage of life it is not productive ;— 8. ‘And he who knows the golden, brilliantwinged Gayatri who bears the Sacrificer to the heavenly world.’ Then he (Uddalaka) gave up to him the gold coin, saying, ‘Thou art learned, Svaid4yana; and, verily, gold is given unto him who knows gold;’ and he (Svaiddyana), having concealed it, went away. They asked him, ‘How did that son of Gautama behave ?’ g. He said, ‘Even as a Brahman, and the son of a Brahman: the head would fly off of whosoever should (dare to) challenge him to a disputation *.’ They then went away in all directions. He (Uddalaka) then came back to him, with fire-wood 1 Sayama takes ‘upaguhya’ in the sense of ‘having embraced (him),’ that being the meaning the verb has in classical Sanskrit ; —tam Svaidayanam upaguhya 4lingya Uddalakas tasm4t sthanan niskakrama nishkrantavin. The Gopatha-Br. has ‘tad upayamya’ (having taken it) instead. Svaidayana evidently did not wish the other Brahmans to know that he had had the better of the Kurupa#fala.
3The Gopatha-Br. has ‘tad upayamya’ (having taken it) instead. Svaidayana evidently did not wish the other Brahmans to know that he had had the better of the Kurupa#fala. 2 ? Or, to catechize him ; Brahma svayam vedadyah brahmaputro brahmish/Aasya Gotamasya putra ity etad yathavr:ttam eva, api tu yah purusha enam Uddalakam upavalheta pradhanam sreshthyam (? sreshtham) kuryat—varha valha pradhanya iti dh&atus—asya purushasya mfirdhé vipatet, alpag#4nasya A4dhikyena viparyayagrahandt tannimitta-sirazpatanam bhavatity arthaz, Say.—— Prof. Geldner translates—‘ He must rack his brains (muss sich den Kopf zerbrechen) who wants to outdo him in questions (tiberfragen).’ 54 SATAPATHA-BRAHMANA. in his hand}, and said, ‘I want to become thy pupil..—‘ What wouldst thou study ?’—‘ Even those questions which thou didst ask me—explain them to me!’ He said, ‘I will tell them to thee even without thy becoming my pupil.’ 10. And he then spoke thus to him:—The two libations of ghee, the five fore-offerings, and, eighth, Agni’s butter-portion—these are the eight butterportions (offered) previously. Soma’s butter-portion, being the first of the portions of sacrificial food— for Soma is sacrificial food,—Agni’s cake, Agni- Soma’s_ low-voiced offering, Agni-Soma’s cake, and (the offering to) Agni Svish¢akrzt—these are the five portions of sacrificial food in the middle. 11. The fore-portion, the Id@4, what he hands to the Agnidh 2, the Brahman’s portion, the Sacrificer’s portion, and the Anvaharya (mess of rice)—these are the six (portions) of Pragdpati. The three after-offerings, the four Patnisamy4gas, and, eighth, the Samish¢ayagus—these are the eight butterportions (offered) subsequently. 12. And inasmuch as the fore-offerings are without invitatory formulas’, therefore creatures are born here without teeth; and inasmuch as the chief oblations have invitatory formulas, therefore they (the teeth) grow in them; and inasmuch as the after-offerings are without invitatory formulas, therefore they (the teeth) decay in them; and inasmuch as the Patnisamy4gas have invitatory formulas, 1 That is, as a pupil (brahmaédrin) would to his teacher. 8 Viz. the ‘shadavatta,’ or share consisting of six ‘cuttings,’ for which see I, 8, 1, 41 with note. * With these oblations there is no purosnuvaky4, but only a yagyA, or offering-formula. XI KANDA, 4 ADHYAYA, I BRAHMANA, 14. 55 therefore they (the teeth) come to remain permanently with them; and inasmuch as the Samish/ayagus is without invitatory formula, therefore they all decay again in the last stage of life.
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.
1* For another version of this legend see Gopatha-Brahmana I, 3, 6. See also Prof. Geldner’s translation in Pischel and G.’s Vedische Studien II, p. 185. ‘ Prof. Geldner takes ‘dhavayim sak4ra’ in a causal sense XI KANDA, 4 ADHYAYA, I BRAHMANA, 3. 51 the northern country. By him a gold coin was offered; for in the time of our forefathers a prize used to be offered by chosen (priests) when driving about, for the sake of calling out the timid? to a disputation. Fear then seized the Brahmamas of the northern people :— 2. ‘This fellow is a Kurupa#éala Brahman, and son of a Brahman—let us take care lest he should deprive us of our domain: come, let us challenge him to a disputation on spiritual matters.’ — With whom for our champion ?’—‘ With Svaid4yana.’ Svaiddyana, to wit, was Saunaka. 3. They said, ‘Svaid4yana, with thee as our champion we will fight this fellow.’ He said, ‘Well, then, stay ye here quietly: I will just make his acquaintance?’ He went up to him, and when he had come up, he (Uddalaka) greeted him saying, ‘er verursachte einen Anflauf’ (he caused people to crowd together, or to come to him in crowds). Sdyana, however, takes it in the same sense as we have done,—Artvigy4ya vritak sann udagdesan gagima. The Gopatha-Br., further on, has the remark ‘sa vai gotamasya putra ardhvam vrito:dhavit’ (1). ? It is by no means certain whether the interpretation of the paragraph as here adapted is the right one. Prof. Geldner takes it thus,—‘ He (Udd.) had taken a gold piece with him; for in times of old the chosen (priests) who caused a crowd to gather round them, used to take a single gold piece with them with a view to their proposing a riddle (or problem) whenever they were afraid.’ The Gopatha-Br. has a different reading, which is likewise far from clear :—tasya ha nishka upahito babhfiva, upavadad bibhyato yo m4 bréhmano=nf#ana upavadishyati tasm4 etam pradasy4miti;—by him a gold coin was offered (? by him a gold plate had been put on, i.e. was worn round the neck) being afraid of obloquy (?): ‘I shall give this to any learned Brahman who will speak up against me,’ thus (he thought). * Or, I'll just find out what kind of man he is. E 2 52 SATAPATHA-BRAHMANA. ‘ Svaidayana !’—‘ Halloo, son of Gautama!’ replied the other, and straightway began to question him. 4. ‘He alone, O son of Gautama, may drive about amongst people as chosen (offering-priest), who knows in the Full and New-moon sacrifices eight butter-portions (offered) previously, five portions of sacrificial food in the middle, six (portions) of Prag&pati, and eight butter-portions (offered) subsequently.
25. ‘He alone, O son of Gautama, may drive about amongst people as choseh (priest), who knows from the Full and New-moon sacrifices! whereby it is that creatures here are born toothless, whereby they (the teeth) grow with them, whereby they decay with them, whereby they come to remain permanently with them; whereby, in the last stage of life, they all decay again with them; whereby the lower ones grow first, then the upper ones; whereby the lower ones are smaller, and the upper ones broader; whereby the incisors are larger, and whereby the molars are of equal size. 6. ‘He alone, O son of Gautama, may drive about amongst people as chosen (priest), who knows from the Full and New-moon sacrifices, whereby creatures here are born with hair; whereby, for the second time, as it were, the hair of the beard and the arm-pits and other parts of the body * grow on them; whereby it is on the head that one first ? Literally, who knows that (element) in the Full and New-moon sacrifices whereby ... * The word ‘ durbirizdni’ is of doubtful meaning, the etymology proposed by Sayama having little claim to being seriously considered. In the St. Petersb. Dict. the meaning ‘ bristly’ is assigned to it, as applied to the hair of the beard. XI KANDA, 4 ADHYAYA, I BRAHMANA, 9. 53 becomes grey, and then, again, in the last stage of life, one becomes grey all over. 7. ‘He alone, O son of Gautama, may drive about amongst people as chosen (priest), who knows from the Full and New-moon sacrifices whereby the seed of the boy is not productive, whereby in his middle age it is productive, and whereby again in his last stage of life it is not productive ;— 8. ‘And he who knows the golden, brilliantwinged Gayatri who bears the Sacrificer to the heavenly world.’ Then he (Uddalaka) gave up to him the gold coin, saying, ‘Thou art learned, Svaid4yana; and, verily, gold is given unto him who knows gold;’ and he (Svaiddyana), having concealed it, went away. They asked him, ‘How did that son of Gautama behave ?’ g. He said, ‘Even as a Brahman, and the son of a Brahman: the head would fly off of whosoever should (dare to) challenge him to a disputation *.’ They then went away in all directions. He (Uddalaka) then came back to him, with fire-wood 1 Sayama takes ‘upaguhya’ in the sense of ‘having embraced (him),’ that being the meaning the verb has in classical Sanskrit ; —tam Svaidayanam upaguhya 4lingya Uddalakas tasm4t sthanan niskakrama nishkrantavin. The Gopatha-Br. has ‘tad upayamya’ (having taken it) instead. Svaidayana evidently did not wish the other Brahmans to know that he had had the better of the Kurupa#fala.
3The Gopatha-Br. has ‘tad upayamya’ (having taken it) instead. Svaidayana evidently did not wish the other Brahmans to know that he had had the better of the Kurupa#fala. 2 ? Or, to catechize him ; Brahma svayam vedadyah brahmaputro brahmish/Aasya Gotamasya putra ity etad yathavr:ttam eva, api tu yah purusha enam Uddalakam upavalheta pradhanam sreshthyam (? sreshtham) kuryat—varha valha pradhanya iti dh&atus—asya purushasya mfirdhé vipatet, alpag#4nasya A4dhikyena viparyayagrahandt tannimitta-sirazpatanam bhavatity arthaz, Say.—— Prof. Geldner translates—‘ He must rack his brains (muss sich den Kopf zerbrechen) who wants to outdo him in questions (tiberfragen).’ 54 SATAPATHA-BRAHMANA. in his hand}, and said, ‘I want to become thy pupil..—‘ What wouldst thou study ?’—‘ Even those questions which thou didst ask me—explain them to me!’ He said, ‘I will tell them to thee even without thy becoming my pupil.’ 10. And he then spoke thus to him:—The two libations of ghee, the five fore-offerings, and, eighth, Agni’s butter-portion—these are the eight butterportions (offered) previously. Soma’s butter-portion, being the first of the portions of sacrificial food— for Soma is sacrificial food,—Agni’s cake, Agni- Soma’s_ low-voiced offering, Agni-Soma’s cake, and (the offering to) Agni Svish¢akrzt—these are the five portions of sacrificial food in the middle. 11. The fore-portion, the Id@4, what he hands to the Agnidh 2, the Brahman’s portion, the Sacrificer’s portion, and the Anvaharya (mess of rice)—these are the six (portions) of Pragdpati. The three after-offerings, the four Patnisamy4gas, and, eighth, the Samish¢ayagus—these are the eight butterportions (offered) subsequently. 12. And inasmuch as the fore-offerings are without invitatory formulas’, therefore creatures are born here without teeth; and inasmuch as the chief oblations have invitatory formulas, therefore they (the teeth) grow in them; and inasmuch as the after-offerings are without invitatory formulas, therefore they (the teeth) decay in them; and inasmuch as the Patnisamy4gas have invitatory formulas, 1 That is, as a pupil (brahmaédrin) would to his teacher. 8 Viz. the ‘shadavatta,’ or share consisting of six ‘cuttings,’ for which see I, 8, 1, 41 with note. * With these oblations there is no purosnuvaky4, but only a yagyA, or offering-formula. XI KANDA, 4 ADHYAYA, I BRAHMANA, 14. 55 therefore they (the teeth) come to remain permanently with them; and inasmuch as the Samish/ayagus is without invitatory formula, therefore they all decay again in the last stage of life.
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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