Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
14. He then thought within himself, ‘How can that be (a place) without a hero and without a man where I am?’ And naked, as he was, he sprang son of Budha (the planet Mercury, and son of Soma). On this myth (based on the hymn Azg-veda S. X, 95) see Prof. Max Miiller, Oxford Essays (1856), p. 61 seqq. ; (reprinted in Chips from a German Workshop, II, p. 102 seqq.); A. Kuhn, Herabkunft des Feuers und des Gattertranks, p. 81 seqq. (2nd ed. p. 73 seqq.); Weber, Ind. Streifen I, p. 16 seqq.; K. F. Geldner, in Pischel and Geldner’s Vedische Studien I, p. 244 seqq.; cf. H. Oldenberg, Religion des Veda, p. 253. 1 Vaitasena dandena hatéd,—vaitaso dandah pumvyafiganasya néma; uktam hi Y4skena, sepo vaitasa iti pumspragananasyeti (Nir. III, 21), Say. * Ak&mam kAmarahit4m surat4bhilasharahitim 4a mam m4 sma nipadyasai nigrihya mam prapnuy4A, Say. > The Gandharvas are the natural companions and mates of the Apsaras, or nymphs. * Literally, ‘my son,’—madiyam putratvena svikr#tam uranadvayam, Say. 70 SATAPATHA-BRAHMANA, up after them: too long he deemed it that he should put on his garment. Then the Gandharvas produced a flash of lightning, and she beheld him naked even as by daylight. Then, indeed, she vanished : ‘Here I am back,’ he said, and lo! she had vanished'. Wailing with sorrow he wandered all over Kurukshetra. Now there is a lotus-lake there, called AnyatafplakshA: He walked along its bank ; and there nymphs were swimming about in the shape of swans 2. 5. And she (Urvast), recognising him, said, ‘ This is the man with whom I have dwelt. They then said, ‘Let us appear to him!’—‘So be it!’ she replied ; and they appeared to him °, 6. He then recognised her and implored her (Aig-veda X, 95, 1), ‘Oh, my wife, stay thou, cruel in mind‘: let us now exchange words! Untold, these secrets of ours will not bring us joy in days to * Cf. C. Gaedicke, Der Accusativ im Veda (1880), p. 211. Previous translators had assigned the words ‘ punar emi’ (I come back) to Urvasi; and in view of the corresponding passage in paragraph 13, the new interpretation is just a little doubtful. * The text has ‘Ati,’ some kind of water-bird—galakarapakshiviseshah, Say.—(probably Gr. »jcoa; Lat. anas, anat-is; Anglo-S. zned, Germ. Ente). * That is, they became visible, or rather recognisable to him by showing themselves in their real forms,—pakshirhpam vihaya svakiyena rfipena pradur babhfivus, SAy.—In K4lid4sa’s plays, both Urvast and Sakuntal4 become invisible by means of a magic veil (tiraskarinf, ‘making invisible’) with which has been compared the magic veil by which the swan-maidens change their form. A. Weber, Ind. Stud. I, p. 197; A. Kuhn, Herabkunft, p. 91. * Manas4 tish/ha ghore,—possibly it may mean, ‘O cruel one, be thou constant in (thy) mind;’ or, as Kuhn takes it, ‘pay attention, O cruel one.’ Sdyaza, however, takes it as above. XI KANDA, 5 ADHYAYA, I BRAHMANA, 9. 71 come ;’—‘ Stop, pray, let us speak together!’ this is what he meant to say to her.
2XI KANDA, 5 ADHYAYA, I BRAHMANA, 9. 71 come ;’—‘ Stop, pray, let us speak together!’ this is what he meant to say to her. 7. She replied (X, 95, 2), ‘What concern have I with speaking to thee? I have passed away like. the first of the dawns. Purtdravas, go home again : I am like the wind, difficult to catch ;;>—‘ Thou didst not do what I had told thee ; hard to catch I am for thee, go to thy home again!’ this is what she meant to say. 8. He then said sorrowing (X, 95, 14), ‘Then will thy friend? rush away? this day never to come back, to go to the farthest distance: then will he lie in Nirvzti’s* lap, or the fierce wolves will devour him ;’—‘ Thy friend will either hang himself, or start forth ; or the wolves, or dogs, will devour him !’ this is what he meant to say. 9. She replied (X, 95, 15), ‘Purdravas, do not die! do not rush away! let not the cruel wolves devour thee! Truly, there is no friendship with women, and theirs are the hearts of hyenas‘ ;’— * This is a doubtful rendering (Max Miller; Gespiele, A. Weber) of ‘sudeva,'—Gdttergenoss (the companion of the gods), Kuhn; ‘dem die Gétter einst hold waren’ (he who was formerly favoured by the gods), Grassmann ; Sudeva, Ludwig. 2 Or, will fall down (Max Miller, Weber) ; sich in’s Verderben sttirzen (will rush to his destruction), Kuhn ;—forteilen (hasten away), Grassmann ; verloren gehen (get lost), Ludwig; sich in den Abgrund sttirzen, Geldner ;—‘ mahaprasthanam kuryat’ (he will set out on the great journey, i.e. die), Sdyaza. The Bréhmana seems to propose two different renderings,—to throw oneself down (hang oneself), or, to start forth. * Nirrsti is the goddess of decay or death. “ The meaning of ‘ s4lavrika,’ also spelled ‘salavrzka’ (? housewolves), is doubtful; cf. H. Zimmer, Altindisches Leben, p. 8. Prof. Weber, Ind. Stud. I, p. 413, makes the suggestion that ‘ wehrwolves’ may be intended. 72 SATAPATHA-BRAHMANA. ‘Do not take this to heart! there is no friendship with women: return home!’ this is what she meant to say. 10. (Rig-veda X, 95, 16), ‘When changed in form, I walked among mortals, and passed the nights there during four autumns! I ate a little ghee, once a day, and even now I feel satisfied therewith ?.—This discourse in fifteen verses has been handed down by the Bahvzéas*. Then her heart took pity on him‘. 11. She said, ‘Come here the last night of the year from now®: then shalt thou lie with me for one night, and then this son of thine will have been born.’ He came there on the last night of the year, and lo, there stood a golden palace*! They then 1 The words ‘ratriZ saradas 4atasrah’ may also be taken in the sense of ‘four nights of the autumn’ (Max Miller, A. Kuhn). It needs hardly to be remarked that ‘ nights’ means days and nights, and ‘autumns’ years.—SAyaza takes the passage in the sense of ‘four delightful (ratriZ ramayitriA#) autumns or years.’
3Kuhn). It needs hardly to be remarked that ‘ nights’ means days and nights, and ‘autumns’ years.—SAyaza takes the passage in the sense of ‘four delightful (ratriZ ramayitriA#) autumns or years.’ * Literally, I walk (or go on, keep) being satisfied therewith. Prof. Geldner, however, takes it in an ironical sense, ‘das Bischen liegt mir jetzt noch schwer im Magen’ (‘even now I have quite enough of that little’). * That is, the theologians of the Rrg-veda. As Prof. Weber points out, the hymn referred to, in the received version, consists not of fifteen but of eighteen verses, three of which would therefore seem to be of later origin (though they might, of course, belong to a different recension from that referred to by the Brahmas). * Or, according to Prof. Geldner, ‘Then he touched her heart (excited her pity).’ ® Literally, the yearliest night, i.e. the 360th night, the last night of a year from now, or, this night next year: it is the night that completes the year, just as ‘the fifth’ completes the number ‘five,'—-samvatsaratamim samvatsarap(ranim antimam ratrim, Say. Cf. Delbriick, Altind. Syntax, p. 195. * Hiranyavimitini hirazyanirmitani saudhfni, Say. XI KANDA, 5 ADHYAYA, I BRAHMANA, 14. 73 said to him only this (word)', ‘Enter!’ and then they bade her go to him. 12. She then said, ‘To-morrow morning the Gandharvas will grant thee a boon, and thou must make thy choice.’ He said, ‘Choose thou for me!’—She replied, ‘Say, Let me be one of yourselves!’ In the morning the Gandharvas granted him a boon; and he said, ‘Let me be one of yourselves !’ 13. They said, ‘Surely, there is not among men that holy form of fire by sacrificing wherewith one would become one of ourselves.’ They put fire into a pan, and gave it to him saying, ‘ By sacrificing therewith thou shalt become one of ourselves. He took it (the fire) and his boy, and went on his way home. He then deposited the fire in the forest, and went to the village with the boy alone. [He came back and thought] ‘Here I am back;’ and lo! it had disappeared*: what had been the fire was an Asvattha tree (ficus religiosa), and what had been the pan was a Samt tree (mimosa suma). He then returned to the Gandharvas. 14. They said, ‘Cook for a whole year a mess of rice sufficient for four persons; and taking each time three logs from this Asvattha tree, anoint them with ghee, and put them on the fire with * Thus also A. Kuhn, and Sayaaa, tato hainam ekam fur etat, prapadyasveti,—enam Purfravasam tatratya gan4 idam ekam fu, S4y.—The word ‘ekam’ might also be taken along with ‘enam’ (Max Miller, Weber, Geldner),—‘ they said this to him alone’ (? they bade him enter alone without his attendants). * See above, paragraph 4 and note1ronp.70. According to the other interpretation we should have to translate:—He then deposited the fire in the forest, and went to the village with the boy alone, thinking, ‘I (shall) come back.’ [He came back] and lo! it had disappeared. 74 SATAPATHA-BRAHMANA.
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.
14. He then thought within himself, ‘How can that be (a place) without a hero and without a man where I am?’ And naked, as he was, he sprang son of Budha (the planet Mercury, and son of Soma). On this myth (based on the hymn Azg-veda S. X, 95) see Prof. Max Miiller, Oxford Essays (1856), p. 61 seqq. ; (reprinted in Chips from a German Workshop, II, p. 102 seqq.); A. Kuhn, Herabkunft des Feuers und des Gattertranks, p. 81 seqq. (2nd ed. p. 73 seqq.); Weber, Ind. Streifen I, p. 16 seqq.; K. F. Geldner, in Pischel and Geldner’s Vedische Studien I, p. 244 seqq.; cf. H. Oldenberg, Religion des Veda, p. 253. 1 Vaitasena dandena hatéd,—vaitaso dandah pumvyafiganasya néma; uktam hi Y4skena, sepo vaitasa iti pumspragananasyeti (Nir. III, 21), Say. * Ak&mam kAmarahit4m surat4bhilasharahitim 4a mam m4 sma nipadyasai nigrihya mam prapnuy4A, Say. > The Gandharvas are the natural companions and mates of the Apsaras, or nymphs. * Literally, ‘my son,’—madiyam putratvena svikr#tam uranadvayam, Say. 70 SATAPATHA-BRAHMANA, up after them: too long he deemed it that he should put on his garment. Then the Gandharvas produced a flash of lightning, and she beheld him naked even as by daylight. Then, indeed, she vanished : ‘Here I am back,’ he said, and lo! she had vanished'. Wailing with sorrow he wandered all over Kurukshetra. Now there is a lotus-lake there, called AnyatafplakshA: He walked along its bank ; and there nymphs were swimming about in the shape of swans 2. 5. And she (Urvast), recognising him, said, ‘ This is the man with whom I have dwelt. They then said, ‘Let us appear to him!’—‘So be it!’ she replied ; and they appeared to him °, 6. He then recognised her and implored her (Aig-veda X, 95, 1), ‘Oh, my wife, stay thou, cruel in mind‘: let us now exchange words! Untold, these secrets of ours will not bring us joy in days to * Cf. C. Gaedicke, Der Accusativ im Veda (1880), p. 211. Previous translators had assigned the words ‘ punar emi’ (I come back) to Urvasi; and in view of the corresponding passage in paragraph 13, the new interpretation is just a little doubtful. * The text has ‘Ati,’ some kind of water-bird—galakarapakshiviseshah, Say.—(probably Gr. »jcoa; Lat. anas, anat-is; Anglo-S. zned, Germ. Ente). * That is, they became visible, or rather recognisable to him by showing themselves in their real forms,—pakshirhpam vihaya svakiyena rfipena pradur babhfivus, SAy.—In K4lid4sa’s plays, both Urvast and Sakuntal4 become invisible by means of a magic veil (tiraskarinf, ‘making invisible’) with which has been compared the magic veil by which the swan-maidens change their form. A. Weber, Ind. Stud. I, p. 197; A. Kuhn, Herabkunft, p. 91. * Manas4 tish/ha ghore,—possibly it may mean, ‘O cruel one, be thou constant in (thy) mind;’ or, as Kuhn takes it, ‘pay attention, O cruel one.’ Sdyaza, however, takes it as above. XI KANDA, 5 ADHYAYA, I BRAHMANA, 9. 71 come ;’—‘ Stop, pray, let us speak together!’ this is what he meant to say to her.
2XI KANDA, 5 ADHYAYA, I BRAHMANA, 9. 71 come ;’—‘ Stop, pray, let us speak together!’ this is what he meant to say to her. 7. She replied (X, 95, 2), ‘What concern have I with speaking to thee? I have passed away like. the first of the dawns. Purtdravas, go home again : I am like the wind, difficult to catch ;;>—‘ Thou didst not do what I had told thee ; hard to catch I am for thee, go to thy home again!’ this is what she meant to say. 8. He then said sorrowing (X, 95, 14), ‘Then will thy friend? rush away? this day never to come back, to go to the farthest distance: then will he lie in Nirvzti’s* lap, or the fierce wolves will devour him ;’—‘ Thy friend will either hang himself, or start forth ; or the wolves, or dogs, will devour him !’ this is what he meant to say. 9. She replied (X, 95, 15), ‘Purdravas, do not die! do not rush away! let not the cruel wolves devour thee! Truly, there is no friendship with women, and theirs are the hearts of hyenas‘ ;’— * This is a doubtful rendering (Max Miller; Gespiele, A. Weber) of ‘sudeva,'—Gdttergenoss (the companion of the gods), Kuhn; ‘dem die Gétter einst hold waren’ (he who was formerly favoured by the gods), Grassmann ; Sudeva, Ludwig. 2 Or, will fall down (Max Miller, Weber) ; sich in’s Verderben sttirzen (will rush to his destruction), Kuhn ;—forteilen (hasten away), Grassmann ; verloren gehen (get lost), Ludwig; sich in den Abgrund sttirzen, Geldner ;—‘ mahaprasthanam kuryat’ (he will set out on the great journey, i.e. die), Sdyaza. The Bréhmana seems to propose two different renderings,—to throw oneself down (hang oneself), or, to start forth. * Nirrsti is the goddess of decay or death. “ The meaning of ‘ s4lavrika,’ also spelled ‘salavrzka’ (? housewolves), is doubtful; cf. H. Zimmer, Altindisches Leben, p. 8. Prof. Weber, Ind. Stud. I, p. 413, makes the suggestion that ‘ wehrwolves’ may be intended. 72 SATAPATHA-BRAHMANA. ‘Do not take this to heart! there is no friendship with women: return home!’ this is what she meant to say. 10. (Rig-veda X, 95, 16), ‘When changed in form, I walked among mortals, and passed the nights there during four autumns! I ate a little ghee, once a day, and even now I feel satisfied therewith ?.—This discourse in fifteen verses has been handed down by the Bahvzéas*. Then her heart took pity on him‘. 11. She said, ‘Come here the last night of the year from now®: then shalt thou lie with me for one night, and then this son of thine will have been born.’ He came there on the last night of the year, and lo, there stood a golden palace*! They then 1 The words ‘ratriZ saradas 4atasrah’ may also be taken in the sense of ‘four nights of the autumn’ (Max Miller, A. Kuhn). It needs hardly to be remarked that ‘ nights’ means days and nights, and ‘autumns’ years.—SAyaza takes the passage in the sense of ‘four delightful (ratriZ ramayitriA#) autumns or years.’
3Kuhn). It needs hardly to be remarked that ‘ nights’ means days and nights, and ‘autumns’ years.—SAyaza takes the passage in the sense of ‘four delightful (ratriZ ramayitriA#) autumns or years.’ * Literally, I walk (or go on, keep) being satisfied therewith. Prof. Geldner, however, takes it in an ironical sense, ‘das Bischen liegt mir jetzt noch schwer im Magen’ (‘even now I have quite enough of that little’). * That is, the theologians of the Rrg-veda. As Prof. Weber points out, the hymn referred to, in the received version, consists not of fifteen but of eighteen verses, three of which would therefore seem to be of later origin (though they might, of course, belong to a different recension from that referred to by the Brahmas). * Or, according to Prof. Geldner, ‘Then he touched her heart (excited her pity).’ ® Literally, the yearliest night, i.e. the 360th night, the last night of a year from now, or, this night next year: it is the night that completes the year, just as ‘the fifth’ completes the number ‘five,'—-samvatsaratamim samvatsarap(ranim antimam ratrim, Say. Cf. Delbriick, Altind. Syntax, p. 195. * Hiranyavimitini hirazyanirmitani saudhfni, Say. XI KANDA, 5 ADHYAYA, I BRAHMANA, 14. 73 said to him only this (word)', ‘Enter!’ and then they bade her go to him. 12. She then said, ‘To-morrow morning the Gandharvas will grant thee a boon, and thou must make thy choice.’ He said, ‘Choose thou for me!’—She replied, ‘Say, Let me be one of yourselves!’ In the morning the Gandharvas granted him a boon; and he said, ‘Let me be one of yourselves !’ 13. They said, ‘Surely, there is not among men that holy form of fire by sacrificing wherewith one would become one of ourselves.’ They put fire into a pan, and gave it to him saying, ‘ By sacrificing therewith thou shalt become one of ourselves. He took it (the fire) and his boy, and went on his way home. He then deposited the fire in the forest, and went to the village with the boy alone. [He came back and thought] ‘Here I am back;’ and lo! it had disappeared*: what had been the fire was an Asvattha tree (ficus religiosa), and what had been the pan was a Samt tree (mimosa suma). He then returned to the Gandharvas. 14. They said, ‘Cook for a whole year a mess of rice sufficient for four persons; and taking each time three logs from this Asvattha tree, anoint them with ghee, and put them on the fire with * Thus also A. Kuhn, and Sayaaa, tato hainam ekam fur etat, prapadyasveti,—enam Purfravasam tatratya gan4 idam ekam fu, S4y.—The word ‘ekam’ might also be taken along with ‘enam’ (Max Miller, Weber, Geldner),—‘ they said this to him alone’ (? they bade him enter alone without his attendants). * See above, paragraph 4 and note1ronp.70. According to the other interpretation we should have to translate:—He then deposited the fire in the forest, and went to the village with the boy alone, thinking, ‘I (shall) come back.’ [He came back] and lo! it had disappeared. 74 SATAPATHA-BRAHMANA.
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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