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. 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.
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. Whatever
blessing thou shalt invoke through me, all that shall
be granted to thee!' He accordingly made use of
her (as the benediction) in the middle of the sacri-
fice; for what is intermediate between the fore-
offerings and the after-offerings, is the middle of
the sacrifice.
10. With her he went on worshipping and per-
forming austerities, wishing for offspring. Through
her he generated this race, which is this race of
Manu ; and whatever blessing he invoked through
her, all that was granted to him.
11. Now this (daughter of Manu) is essentially
the same as the I^a; and whosoever, knowing this,
performs with (the) I^a\ he propagates this race
which Manu generated ; and whatever blessing he in-
vokes through it (or her), all that is granted to him.
12. It (the I da) consists of a fivefold cutting;
for the i^a, doubtless, means cattle, and cattle con-
sist of five parts- : for this reason it (the ida) consists
of a fivefold cutting.
13. -When he (the Adhvaryu) has cut off the i^a piece by piece ^ and broken off the fore-part of the
^ I day a. /^arati has the double meaning 'lives with Ida. (the woman)' and 'practices sacrificial rites with the i^a-ceremony.'
- See p. 16, note i.
^ The technical expression used for this fivefold cutting of the ida. is sam-ava-do, 'to cut off completely (or together),' or, according to the St. Petersb. Diet., ' to divide and collect the
2 20 SATAPATHA-BRAHMAT/A.
cake (for the sacrificer's portion), he puts it (the
latter) down (on the barhis) before the dhruva-
spoon. Having then handed over the former (the
i^4) to the Hotr/\ he passes by him towards the
south.
14. He anoints the Hotr^ here^ (with clarified
butter taken from the Ida) ; and with it the Hotri
anoints his lips, with the text, ' Of thee, offered by the
lord of the mind, I eat for sap, for out-breathing!'
15. He then anoints the Hotrz here^; and with
it the Hotri anoints his lips, with the text, ' Of thee,
offered by the lord of speech, I eat for strength, for
in-breathing!'
16. At that time, namely, Manu became appre-
hensive (thinking), * This (part) of my sacrifice — that
is, this Ida. representing the domestic offering —
is certainly the weakest : the Rakshas must not
pieces.' The five cuttings of the ida. consist of the upastarawa, or underlayer of butter in the ia'apatri; of two cuttings of each of the havis (or dishes of sacrificial food) from their southern and central parts respectively; and of two drippings (or bastings, abhigharawa) of butter, as in the case of the svish/akr^'t (see Katy. Ill, 4, 6, and note on I, 7, 3, 20). According to some authorities, the ida consists of four cuttings only (cf Hillebrandt, Neu- und Vollm. p. 122).
^ According to Katy. Ill, 4, 8, 9, he does so without quitting his hold of the i</a; and he withdraws the latter from the Hot/-/, when he anoints him.
^ A gesture here indicated the two middle joints (or, according toHarisvamin, the intermediate links) of the Hot/'/''s right fore-finger, viz. first the lower joint, and afterwards (par. 1 5) the upper joint ; whereupon the Hotri applies the respective joints to his lips and smears the butter on them, cf. Ajv. ^. I, 7, i ; Katy. Ill, 4, 9; Hillebrandt, op. cit., p. 124. In ^Sat. Br. XII, 2, 4, 5 the fore-finger is called annaditama, or the finger 'which eats most food;' cf. Weber, Prati^?1asutra, p. 97.
I KANDA, 8 ADHYAYA, I BRAHMAiVA, 1 8. 221
injure my sacrifice at this place.' Accordingly by
that (butter, taken from the Ida, and smeared on
his lips) he promoted it (the ida to a safe place,
thinking), ' Before the Rakshas (come) ! before the
Rakshas (come) !' And in like manner this one also
thereby promotes (the Ida. to a safe place, thinking),
' Before the Rakshas (come) ! before the Rakshas
(come)!' And though he does not (at present) eat
(the Ida) visibly, lest he should eat it before it is
invoked, he nevertheless promotes it (to a safe
place), when he smears the (butter) on his lips.
17. He now cuts off piece by piece (the a van-
tar e^^a) in (or, into) the HotWs hand. That which
is cut up piece by piece he thus makes visibly enter ^
the Hotrz; and through that which has entered (or
is cooked in) his own self, the Hotrz invokes a
blessing^ on the sacrificer : for this reason he cuts it
off piece by piece in the Hotrz' s hand 2.
18. He now calls^ (the idB.) in a low voice. At
that time, namely, Manu became apprehensive (think-
ing), ' This (part) of my sacrifice — that is, this ida.
^ Enam hotari jrayati, literally ' he makes it enter into, remain in, the Hotn? The author, however, here, as in I, 6, 4, 7, mixes up the verb sTi with sra., ' to cook.' The reason for this see p. 1 77, note 4.