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Extracts from the Jiminya-Brhmaa and Upanishad-Brhmaa, Parallel to Passages of the atapatha-Brhmaa and Chndogya-Upanishad Author(s): Hanns Oertel

Reviewed work(s): Source: Journal of the American Oriental Society, Vol. 15 (1893), pp. 233-251 Published by: American Oriental Society Stable URL: http://www.jstor.org/stable/592357 . Accessed: 04/04/2012 17:29
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ARTICLE
EXTRACTS

VIII.
THE

FROM

JAIMIN1YA-BRAHMANA UPANISHADAND BRAI IMANA,


PARALLEL TOPASSAGES OFTHE
SATAPATHA-BRAHMANA AND CHANDOGYA-UPANISHAD. BY DR. HANNS OERTEL,
INSTRUCTOR IN YALE IJNIVE R8IT1'.

Presentedto the SocietyApril 23d, 1892.

THEmanuscripts from which the transliterated copy was madeon whichthe text of the followingextracts basedhave is beenbriefly desclibed Professol by Whitneyin the Prooeedings for May,1883(Journal, xi., p. exlivff.). The firsttwo ex rol. traetsarefoundin tlle Brahmana proper, whiletlle restbelongs to tlleUpanishad-BrahmalSa, of whieholllythe Kena-Upanishad (= iv. 10.1-4) llasthus far been published. Tlle text and a translation the firstpieeewereprivately of printedby Burnell in 1878.* As Burnellat thattime wasullableto makeuse of tlle readings the completeMS. A (see his note,t. G., 6), of P. and as his translation in manypoints unsllceessful, is was it thoughtnot superfluous print here an emendedtext and to translation tllis interestingversion of the Bhrgu-legend, of together with the var.leet., whiehluay,at the salnetime,give an ideaof tlle aondition the text the 3fSS. offer. of The remainingextraets furnish valuableparallelsto passages of the gatapatha-Brahmana C?handogya-lTpanishad: and
V1Z.* A Leyend from the Talavakdra or Jatmtnzya Brdhmana of the Sdmaveda, by A. C. Burnell. Mangalore. Printed at the Basel Mission Press. 1878. pp. 40, 24mo. (Of this only 50 copies were struck off.) Reprinted in Attz del C!ongressoInternazionale deyli Orientalisti. Firenze. 1881. Vol. ii. pp. 97-111.

234

EL.Oertel,

Ar. II. is closely similarto (pB.xi. 6. 3 (cf. alsoxiv. 6. 1, 9; B.rh. Up. iii. 9); ITI.1-3 are differentversions_ofthe samelegend: cf. Chand. Up. i. 2 and (:B. xiv. 4. 1 (Brh.Ar. Up. i. 3); to IV. corresponds Chand.tTp. iii. 16; V. is parallelto Chand.Up. iv. 16; VI. gives the samestory as (:hand.Up. iv. 3. Finally, I wish to express my thanks to Professor Whitnev for his kind assistancethroughoutthis work. (JB. STORY BHRGU i. 42-44). OF 1. TE]E asa.2 Bhrgur ha vareknttlanqbcG6na sa ha 't?yeva pttaram anucanan.4sa ha varnna mene'ti devanaty anyan3brahnxanan zksar^ cakre5 vas mep?trah ktmcanaprajanati. hantas 'nanz nas sa 'tt. prajnaupaya,nzs tasya ha prana,nabhtjagnraha. ha tatama.7 loka lokam jagama. sa ha,'xnusmtn ajayci,ma. sa ha tantahjparam 'thai purusa eva purnsam8samerncyaW9 'nam jaghasa.'@sa ho svid idarnsti. tam ho "cuhpitaram 'vaca,'bh?id batell'dam ksm, ha 12 varanans prechctsi. sa'3 ta idam pravakte 'ti. dvite,yam, sa jcbgAcbsa.'4 ercz 'jagGima.jpurmbsa p7erusamcbkrandayantam bate 'dam ktm svid idam tti. tam ho "cuh ho pitaram varunamprechas. sa ta tdarn pravakte 't. trtbyam avyctharantaml7 ha, 'Jaga,ma. purusa eva purusam'8 tusn?,les
vacl6 bh?id

TRANSLATION. Bhrgu, Varuna's son, was a student. He thought himself above his father, above the gods, above the other Brahmanstudents. Varunaconsidered: c;Not indeeddoth my son understand anythingwhatever. Come now, I will make him understand." He seized on his breaths. He (B.) fainted. Having fainted, he went to the other world He arrived in yonder world. A man,having cut a man into pieces,then devouredhim. He said: "Ah ! hath this been! What is this?" They said to him: " Ask thy father Varuna,he will explainthis to thee." He came to a second. A man devoureda man [tho was] crying out. He said: "Ah ! hath this been? What is this?" he They said to him: "Ask thy father Varurla, will explainthis to thee." H:ecame to a third. A man devoureda man who in silence did not speak. He said: "Ah ! haththisbeen? Whatis this ?" They said to him: " Ask thy father Varuna,he will explainthis to thee."
dhasa; C. azuednasi. 2 SO B.; A. anuedna 1 A. v& vdrqmtr. 5 B. cake. 6 So all MSS. 6 A. prajnap-. anyat. 4 B.C. ananu-. a. 11 C. bane. tatath. 8 . Jpurusa. 9 B.(z. samvrMca. 1O javgasa. J4 C. javasa. '5 A. om. 'bhud .... pravakte 'ti. Jprcha. t3 C. 0m. om. 17 B. tu.sntm vyah-.
8

A.

a C.
12 A. lff A.

235 and Upan?whad-BqeGshrnana. Jatqfntrzzya-BqPahmyana


'bh?zd bate 'dam kim svtd idam tti. tam jagAc4sa.l8 ho 'vc4ec4 sa preehc4si.sa ta idam pravakte 'ti. ho "euhpstara7izvartbnam dve striyc4umahadtvittam jugupat?sh. eceturtham '?jagama,. ha sa ho 'vc4ec4 'bAudt bctte'dam kim svid zdam sti. tarn ho ,'eih pitaram'9 varunam preeha,si. sa ta sdam pravakte 'ts. paneaea prabaea mam20 ')agasma. Iohitakul3zam2l ghrtakqxlyc4xn2' ha lohstakulya24 tarn krsno nagnah sa huk22 syandamane. sc423,?/a 'tha tasyai htranmayah nxusalb jqbyopc4 yc4ghrtakulyeb28 qxdaezre.30 sa eamasais29 sarvan kc4man purnsa27 hiranmayaz<28 ho bhd bate 'dam ki7n svtd idam ts. tam ho 'euh sa pitaram varunampreeAst,si. ta zdampravakte Xti. s,astham32 nadAudapundczrskinar hCz "jayc6ma. panca nadth puskarinbh ganas vbn,c6ghoso 'psarasezm kas9S syandamancth.34 arttagstawiz tczsu 'bAud ghoso babhqzva. ho 'vctcc6 sa surabAir96 ,qcrngho nzaAczn sti. tsbmho "cuh pitarasis varunssreF bate 7darn, kim svid iduxm 'ti. 42 prechasz.96 ta,idam pravakteS7 11 11 sa tam sa ha tata ercz "vavrte. sa ha vs6r?namercx':jaycbma. ho vacs6 ye-s tcttaS ity agcbmtate ti. adargas tataS ity ts6taS44 purusa eva purvsam satniti. adargazitate4''ti.42 49Asim sty 'thai 'natn ct.qhad46 otn iti ho 'vctca. ye47
puruso25

r6tca9l

vrScya46

va

fx.min48

He cameto a fourth. Two womenwatched a large property. He said: "Ah ! hath this been? What is this ?" They saicito him: " Ask thy father Varuna,he will explainthis to thee." He came to a fifth. A river of blood and a river of ghee [were] flowing side by side. As for the river of blood, a black nakedman with a club watchedit; and as for the river of ghee, from it golden men with golden cups drew up all desires. He said: "Ah ! hath this been? What is this?" They said to he him: cc Ask thy father Varunat will explainthis to thee.11 He came to a sixth. Five rivers [werel flowing, with blue lotus and white lotus, with honey as water. In them there was dancing and singing, the sound of lutes, crowds of Apsarases, fragrance, a great noise. He said: " Ah ! hath this been? What is this?" They said to him: " Ask thy father Varllna,he will explainthis to thee." He returnedfrom there. He came to Varuna. He (V.) said to him (B.): " Hast tholl come,my son?" "I have come,father."
pravakte 'ti. 19A. pttararib 18 C. javgasa; A. om. sa ho 'vaca ........................... ca om. varunam ............ pravakte 'ti. 2A. pancama. 21 So C. - A.B. rohit-; allMSS.-kulyam. 22 C. prav&ha; A.B. prabahu. 23 B. sa. 24 So A; B.C.-kuly-. 25 . purusopuruso. 26 All MSS.-kuly-. 2 C. om. hi'e9 A. ranmayah prqlsa; B. hiranmayama ?u . 28 B,0. hiranyayai. camasaz 30 An anomalousform; B.C.udatire. 31 A. om. Cbhud.... pravakte 'ti. 3'2 A sastam. 38 A. vadhuhka; B.C.madhudaka. 34 A. syadammanak. 3S SO all ISS. 36 A. pracchasi * B.a. pracchasz. 81 A. pravakta. 38 A.C. ya; B. hams. 89 B.C.tata3, A. om. here the 3, as do all MSS. below. 40 A. om. adargas .... tty. 41 All MSS. tante. 42 C. ta. 48 A. om. kim .... ttz. 44 B.C.tate 'tz. 45 B.a. samvrMa;A. saffivrMya. 41 All MSS.eva. 48 A. 'smin. 46 &. vad; B. aghasads C. vgad.

236

ZY. Oertel,

toke'gnihotramajuAvatonai 'vamvido ranaspattn samerScya49 'bAyadadhati60 va am?bsmin vanaspatayah tantl loke pvrtbsarqzpa7iz krtva pratyadanti. tasya ka nis.krtir62 .yadait3'vai64'tat iti. samidha,mabAyadadhati tasya niskrtis66 taya tad atimucyata67 kim dvittya!m pxerusa prtesam akrandayanitz. tti. eva tam aghad68 orn, ho 'vaca. ity iti va 6asmin tokeagnihotram ajuAvatonai 'vamvidahel pagun akrandayatah62 pacante69 tan loke papavahp?brusarupam k?tecz pratyGGdanti. tasya ka niskrtir66 yadai67 iti. 'vc4i 'tad vaca purvexm68 ahqxtim juhoti sa tasya niskrtis taya69 atimucyata iti. kim trtz,?yaen tad iti. purusa eva purmsam70 tusntm avyaharantam7' aghad72ity onsiti ho 'vaca. va 74asmin toke agnihotrs6m ajuAvato nc4i 'vamvido vrshiyavans7t tusntn276 avybxharatah77 pacante tan amusmin79 toke vrthayavah76 ptcrgsarupamkrtvccprat,?yadanti. tasya kss niskrtir iti. yada,i80 'tan ynanaso'ttaram8' 'vai aht4tiqn j?b^Oti sa tasya nis,krtis82 taya tad atirnucyata kim caturtham iti. iti. dve stri,?au mahad83 vittarn a.juguXvatam84 om its ho ity 'vaca. praddha ca te agraddh86ca 'bAautam.87va asmin88 ye loke ',qnihotrcbm cpgAvato 'vam?ido'fraddadhana89 qzai yajante90
sat6

ye69

va,64

amusminet

ye7S

va78

ti(tt85

"Hast thou seen, my son?" "I have seen,father." " What, my son?" "A man,having cut a man into piees,then devoured him." " Yes," he (V.) said; " those who in this world, not offerilogthe agnihotra, not knowing thus, put forest-treesinto the sacrificial fire,having cut them down,those the trees, having takenhumanform, eat in their turn in yonderworld." " What expiationis there of this ?" "When one thus puts fuel into the sacrificial fire,that is its expiation; therebythat ls avoided." " What second?" " A man devouleda man [who was] crying out." " Yes,"he (V.) said; " those who in this world, not offering the agnihotra,not knowingthus,cook for themselvesanimals which cry out, those the animals,having taken human form, eat in their turn in yonder world." " What expiation is there of this ?" " When one ofEers first oblationwith the voice, that the is its expiation; therebyit is avoided." " What third?" "A man devoureda man who in silence did not speak." " Yes," he (V.) said; "those who in this world,not ofering the agnihotra,not knowing thus, cook for thernselves
49 B* a. samer,cca. 50 A. 'bhyandadhati B. a. -dhati. * 61A. tan. 52 A. nikrtir. 63 B.a. yade. aqA. va. 55 _t. om. b6 B.0. nikrtts. 57 A. avimu-. 58 A. avad; B. aghad; aghclsadsec. man.; a. agha ty. 59 . e. 60 A. oS. asmin ...........'vamvi. 61 A. -da. 62 B.a. akrnda-. 63 B. pavate; C.pibante. 64 A. vo. 6j B.a. musmin. 66 A. nikRtir. 65 B.C. yade. 68 A. purvam. 69 tada. 70A.B. purusa. 71 B.a. vyahar-. 72 A. agham; A. B. aghasam, aghasad sec. man.; a. ajaghadad. 73 B.a e. 54 . om. asmin .. 'vamvi. 5 Bea vrhiy-. 76 B.a. kusntm. 77 Beae vyah-. 78 B.a. ca. 79 B.a. musmin. 80 B.a. yade. 81 B,C, manaso ar&m. 82 A. niskrtin. 83 A. maha 84 A. jugupatam; B.a. jugupetamor jugupto. 85 B. tai va; a. vai va. 86 A. a,crav. 87 A. 'bhutay. 88 ,&. 'smin. 89 A. ',cradadadh-. 90 A.B.; c. yajate. So

Jatmtntya -Brahmwanvt c6nd TJpc6ntshad-Bhrnc6nc6. 7 ra 23


tad agraddhaml gacchati yac92chraddadActnas89 chraddham. tae93 tasya kct niskttir iti. yadai80 'vc4i Xtad94 dvir angulyct praSnati sa tasya niskrtis taya tad atirnucyata,zz. 1143 11 kint pancamam iti. tohitakthlyam95 ghrtakul,yatizca96praca bahuk9' syancZanane. sa yct lohitakulya98 'bAut99 tam krsn,o. nagnclthpuruso musalb jugopa' 'tha yct ghrtakulyal' tasyai hiran?R>a,<xh 2ouruscz hiranmayaip cansasais set,rect,n kcbmctn udacanta ity om iti ho 'vaca. yel02va (;csmin'S 'gnihotram ajt6hloke vato'04nai 'varnvi<fobrcehmanasya lohitanx'05utpe,la!yantt'06 sa'07 sa'08lohitakul.yct.98 atha ya ena,m'09 krsrwo na,q?ah 2surusomusaly ajugupat krodhas sa." tasya tad eva 'nnam it^. tasya ksz, niskrtir iti. 111 yadai80 'vai 'tat srucc6 prarSnatisa tc7ssya niskrtis taya tad' 12 atinoucyatc7s atha ycz etetml'3 sre4cam nirnijyo' 14 'dtctr apa iti. qhtsinecisti SC-b,qhrtakulya.98 tasyat hiranmayah p7crus. hisa a rawzmayaipcam(sctis sarectn kamctn thdacanta iti. kim sas.tham iti panca nadth 2ouskarinbh'l6 pv.ndartkintr rnadAudakas'17 syarice and barley, which in silence do not speak, those rice and barley having taken human form, eat in their turn in yondel world." " What expiation is there of this ?" " When one offers the after-oblatioll with the mind, that is its expiation; thereby it is avoided." "What fourth?" "Two women watched a great property." "Yes," he (V.) said; "they were Faith and Non-Faith. Those who in this wolld, not offelting the agnihotra, not knowing thus, sacrifice without faith that [sacritice] goeth unto Non-Faith; what [tbey sacrifice] with faith, that [goeth] unto Faith." " What expiation is there of this ?" " When onc thus tastes twice with a finger, that is its expiation, therebv it is avoided." " What fifth s' " A river of blood and a river of gllee [were] flowing side by side. As for the rivel of blood, a black naked man with a club watched it; and as fol the rivel of ghee, from that golden men with golden cups draw up all desires." " Yes," he said. "Those who in this world, not offering the aynzAbotrfiz, not knowing thus, press out the blood of a Brahman tLat is the liver of blood; and the black naked man who watched it with a club, he is Wlath. rhat indeed is his food." " What expiation is there of this ?" " When one thus tastes with a sacrificial spoon, that is its expiation; thereby it is avoided. Moreover, what waters one pours out toward the north, having washed that spoon, that is the river of ghee. From that golden men with golden cups draw up all desires."
91 B.C. arad-. 99B.C. ya Mradda-. 93 All MSS. tach. 94 A. ta dvir 4 B.C. te dvir. 95 A.B. rohit-; all MSS. -kuly-. 06 A. om. qhrtakulyam ca a B.C. -kuly-. 97 a. prabahaka. 98 B.C. -kuly-. 99B.(z. pr ' The perfect in quotation is very irregular. lol B.C. -kuly-. 102 yo. 103 'smin. C. A. 108

'4A. ujuhv-; C. jujuhv-. 105 C. Iohit. 106 C. uprtyayanti. '01A. su. B. ya. '09C. esam. " MSS. sa tasyo 'tad evannam (a. -nam)i (B. iti). A. i. 112 B.C. tamad. 113 A. eta. 114 B.a. nirnzjyo. 116 All MSS. puskaranth. 117All MSS.- ka.

238

IE. Oertet,

ndama,nas tasu nrttagttam v?,naghoso 'psarasa,m gaozas surabAirl gandho rrzaAcl) '8 ghoso 'bAudl ity om iti ho 'vaca. mamal20 '9 vai te 7>oka abAuvann tti. te kena 'bAijayya'2l ity'22 etenai 'va pancagrhstena panconnttene 'ti. sa ho 'vaca na vai ki7>a 'nyatra 'gnihotrat'237>okafitya avakapo {8tyl24 adyai 'va me 'ynyadheyasyo'28 'pavasatha iti. tasya ha'26 tatha, cakruh.'27ss6 ya evam vidvan agnihotramzjuhotil28 nai 'nam amyusnzin7>oke vanaspatayah-purusarupam krtva jpratyadanti na papavo na vr?,hiyava75 na 'sye 'stapurte p addRham 'praddhae-nl29 gacchuto 'pahate ca ca'30 7>ohitakutyam98 avar?4ndheghrtak2zZyaqn.98 11 11 44 " What sixth ?" " Five rivers with blue lotus and white lotus, having honey as water, [were] flowing; in them there was dancing and singing, sound of lutes, crowds of Apsarases, fragrance, a great noise." "Yes," he (V.) said; "these were just my worlds." "Bywhat aretheyto be won?" "Bythis same that is five times dipped out, five times drawn up." He said: " Not indeed is there an opportunity for the conquest of worids otherwise than by the aMnihotra. To-day is my fast-day preceding the building of tie sacrificial fire." Thus they did for him. He who knowing thus of3Sers agnihotra, neither do the the trees in yonder world, having taken human form, eat him in their turn, nor the animals, nor rice and barley; nor do his sacrifices and good works go to Faith and Non-Faith. He smites away the river of blood; he obtains the river of ghee. Il. YAJNAVALEYA AND THE B RAHMANS THE KURUPANCAOF LAS (JB. ii. 76-77).

Janako ha vatdeho bah?4daksinena yajnene "je. tam tad N ha krupanca7>anam brahmana abAisamajaymeh. sa ha sahasram gavanz avarundRhann' uvaca brahnzanG6 vo .qyo eta brahmisthas 5(X uda,jatamSiti. sa ho 'vaca vajasaneyo9 'r^dc?,retas somye4 'ti. tamb "cus tvfi6mt no brahm?>stho t?>. sa ho 'vaca namo vo ho n?l, 'S?, brahmisthayad'stu. gokama eva vayawnsma i/?>.te ho "cuhko na TRA NSLATION. Janaka the Videhan ofEered a sacrifice provided with many sacrificial gifts. To him then the Brahmans of the Kurupancalas came together. He, setting apart a thousand cows, said: " Ye Brahmans ! Who of you is the greatest Brahman, let him drive these out." He, Vajasaneya, said: "[Drive] them hither118 A. sunabhtr. "9 B.C. 'bhrd. 122 At jety. 123 A. aynthotra. 124 A 125 C Sneddh- 126 C. om. 127 A. ca. 130 0. C4o

120 B.C. mamaz. 121 C. abhtjiryyd. syaddz; B. saty adyaz; C. syadydz. 1Y8 B. juhoty anendz. 129 A. traddh-.

1 A. -rundhamna * B.C. -ruM^dhana.2 A.C. udavatdm B. udacatam. MSS. vajaseneyo-. 4 So also Ch. Up. iv. 4. 4 al. Whitney, AJPh. s:i. 412; B.C. sdemye. 6 B.C. tan. 6 MSS. -thdya 'stu.
3

.....

.. qxvacoe.15 MSS. 'nmuk*

B.a.

-yanah. 16 A. JpraAcsameB.a. *

-mo.

and Jazzmtnzya-^Brahrnana UpamiJshad-Brahmana.239


imam praksyatU 'ts. sa ho 'vaca vidaydhap8 peckalyo 'ham its. tam ha puraskrtye9 "yus. ta?isha pratikAyayal "yantam uvaca tvam svicll chakalya brahrnana ulmakavaksayanamls akratad'9 tti.14 sa ho 'eaca yadz teno 'Imukavaksayananal5 smah Sraksyamol6 nvas tvaml7 iti. tam ha papracha kats deua yaprwaralkye 'ti. sa ho 'vaca trayap ca trinpac ca trayap ca trzl8ca pata trayap ca trtl9 ca sahasra yavanto nsvzda 'bAyahuta20iti. om iti ho 'vaca. [katy eva deva sts. trayas trsnpad sts. om sts ho 77. katy eva deva its. traya its. om its ho 'vaca. katy eva deva sti. dvav sts. om its ho 'vaca. katy eva deva Xt.22 eka its. Om itz ho 'vaca. 2SDatame trayap ca trsnpac ca, trayap ca trs ca pata trayap CCb trbca sahasre ti2S mahzqnana evas 'sam ta its ho 'vaca. trayas ekc6* trinpad vave 'ts. katame trayas trsnSc6dits. asta?s vfirsava trayasdapa r?hdra dectdapa "ditya indratpcai 'va prajapatsp CGt trsnpszvtti. katame vasava24 sti. agnip ca prthivt ca vayup CGb 'ntarsksam cc6"dztyap ca dyavp ca candrarnap ca naksatrans cds
vaca.]3l

ward,mtrdeart" They said to him: " Art thou now the greatest Brahmanof us ?" He said: " Obeisance to the greatest Brahman you; we simplyhave a desirefor the cows." They of Vidagdhagakalyaf said: " Who of us shall questionhim?" H:e, said: "I." Placing him at the head, they went. Having nomade ticed him as he came,he (Y.) said: " Have the Brahmans thee an extinguisherof the torch?"* He said: " If we therefore are an extinguisherof the torch, we will ask thee." He asked him: ;'How Tnany gods are there, O Yajnavalkya?" He said: " Thirty-three three hundredand three and three thousand and and three; as manv as are called unto by the n?>vid.""Yes" he said; " how'manygqds?" " Thirty-three." " Yes,"he said; "how many gods?" "Three." "Yes," he said; "how many how manygods ?" " One." gods ?" " Two." " Yes,"he said; sc *'Yes,"he said. " Who are the thirty-threeand three hundredand three and three thousandand three?" "These are just their majesties," he said; "there are just thirty-three." "Who are the thirtythree?" " Eight Vasus, eleven Rudras, twelve Adityas, and Indraand Prajapati as thirty-secondand thirty-third." " Who and are the Vasus?" "'Fire and earth andwindand atmosphere sllnandsky andmooIl andthe constellations; these arethe Vasus,
MSS.prativgaya 7 }S. a. pravaks-. 8 A. vidaydha. 9 . purastutge. 10 yant-. 11 A. sgach; B.a. syxc. 12 MSS. unmuk-; A. -vaksanam. 13 DllSS. Om. the 3. 14 1"SS. repeat after iti: tam ha puraskrtaie ';yus. tam ha
21

tva ma iti. 18 A. tri. 19A. tra. 20 MSS. nu vido bhyahuta. sa23 katame .... haty eva ... ho 'vaca om. MSS. 22 A. om. iti. hebsre om. MSS. 24 M SS. vasa. 'ti * ulmakav- here and gB. xi. 6. 3. 3 = anyaravakayanam (:B. xiv. 6. 9. 19 (Brh. Ar. iii. 9.18).
tF MSS. VOL. 2[V.
31

3q

A.p uro B.a.

pure.

38 B.a.

-tikthya;

see Whit. Gr.X 1242e. 39 MSS. ,

240

Z. Oertel,

'te vasavah. etesu hs 'darnsarvarnvasu25hitam26 iti.27 tasmad vasava28 iti. katamerudra sti. dapapur?se prana iti ho V(-CCC-b29 tSc6i 'kctdapah. te yado 'tkramanto yanty atha rodayanti. tasmadrudrsb iti. katamaaditya iti. dvadagamc4surs sameatsarasye30 ho 'va'ti cai 'ta adityah. ete hb 'darn3' sarvam c4dadc4nc4 yantz.32tasmc4d aditya sti. kataqne traya itz 'ma eva33 tOkfb iti. katamctvdectviti. ahoratrav iti. katama indrahkatamahprajapatir iti. va, eve 'ndro nzanah prnsfapatir katamai 'ka devate'ti. prana34 sa ho iti. iti. 'vaca'natiprapnyarn36 ma devatamatyaprakssh36 vai purasS7 tavatithya98marta, 'si. na te partrani cana grhan prapsyants 'ti. tad dha tathai 'va39 "sa. sa ha tathai 'va nxanxcbra. tasya ha 'pahcerino'nantarena40 partrany apajahrur4lanyan42manyama,ncbh,tasmadqb no 'pavaded. aps hy evarnvtt ha paro bhavats'ts. for in these all that is good (vasu) is placed; thereforethey are [called] Vasus." " Who are the Rudras?" " The ten breathsin man,"he said; "the Self is the eleventh. When these depart, going out [of the body], then they cause wailing (rud); therefore theyare [calledlRudras." "Who arethe Adityas?" "The twelve monthsof the .year," said; " for they go taking (a-da,) he this whole [universe]; therefore they are [called] A dityas." " Who are the three?" " Just these worlds." " Who are the two?" "Day and night." "Who is Indra, who Prajapati?" "Speech is lndra, mind Prajapati." "Who is the one deity?" " Breath." He said: "Thou hast askedme too muchconcerning deity the aboutwhomone must not ask too much. Before such and such a date thou wilt die. Thy body will not at all reach home." And it happenedthus. He died just thus. His body robbers carriedaway at once(?),thinkingit to be somethingelse. Therefore one should not insult [a Brahman]; for one who has the true knowledgebecomeshis superior. 1II. THECONTEST THEGODS ASURAS: (JUB. i. 18.5). OF AND 1 dersura aspardhanta. te deva manaso 'dagayan.l tad esctm asura abAidrtstyas papmana samasrfan.Stasmad bah? kirn ca TRANSLATION. The gods and Asurascontended. The gods sang the ?dgttha
asA. su. 26 MSS. httam. vava. 30 MSS. samratsara, 32 MSS. yayanti. 33 A. eca.
'va.
27 B*a. 34

om. iti. '28 A. tasmac casava. 29 A. which might be apposition.31 B.a ida.
A.prana.
42 35

MSS. -raMnam.

36

A. -ksi.
3

-srajan.

' MSS. manaso 'gayan.

40

MSS. 'ntar-.

41 A. jahrfr.

a MSS. abhidraksya or -dratya.

MSS. -yam.

MSS.

Jatqrwtntya,-Bqsahqrba,na avrr IJpantshadd Bqsahmana. 241


kim ca qnanasftdAyayati. p?beyamCCxbi dAycxsyati4 'nena pczpamca. te vaco 'da,qcxsyan. tam tathai 'vx ',kurvan.5 tasmcxbd bahu kiqn ca ki)n ca 7pfXCa vadati. satyams cai7 'naya vadaty anrtam ca. te caktst6tso 'da,qayan. tat tathai VCxb nan. tasmad bahu ,kim ca 'kur ksrb ca caD,se6tshx pasSyati. darpan^yarnecci'nenapapyaty adarganzyam ca. te protreno 'da,yan. tat tathK6i 'kzervan. tas'v<t mcl,dbaheckim ca kirn ca grolrena ge )oti. gravanbyam cczi8 'nena grnoty agravantyam ca. te 'pebneno'dagetyan. taqn tathai 'va 'k7,6rvan.tasmczdbcBhu kirrb kitis cct 'pctnenajighrati. sterabhi ca cai '^:zena jighrati dt6rgandhi ca. te pranerao 'cta,qcxsyan.9 atha 'sura czdravans tathcxskarisyasma iti ma,nyamctnas. sa yatha 'grrtcxbnam rtvas lostho vidAvansetcti 'vam ercz 'surct vyadAvansanta.l sa e,so'Srnet "khanam'l yat prcz,nah. sa yathcc 'Smcxbnam akhanatnl2 rtecxs lostho vidAvan,satalSevam eva sa vidAvansate ya evam vidvansam upaadati. with the mind. The Asuras, running against this [mind] of them, combined it with evil. Therefore with the mind one thinks many a thing of this kind and of that; both [what is] good one thinks with it, and [what is] evil. They sang the ud,tha with speech. That [speech] they treated in just the same way. Therefore with speecll one speaks many a thing of this kind and of that; both [what is] true one speaks with it, and [what is] untrue. They sang the udg?,thawith sight. That [sight] they treated in just the same manner. Therefore with sight one sees many a thing of this kind and of that; both [what is] seemly one sees with it, and [what is] unseemly. They sang the tbdgttha with hearing. That [hearing] they treated in just the same manner. Therefore with hearing one hears many a thing of this kind and of that; both [what is] worth he;+ringone hears with it, and [what is] not worth hearing. They sang the ?dgttha with exhalation. That [exhalation] they treated in just the same manner. Therefore with exhalation one smells many a thing of this kind and of that; both fragrance one smells with it, and bad odor. They sang the vdg?,tha with breath (inhalation). Then the Asuras ran against it, thinking: " We will treat it the same manner." As a clod of earth colliding with a stone would break to pieces, even so the Asuras broke to pieces.* The stone as a target is breath (inhalation). As a clod of earth, colliding with a stone as talget, breaks to pieces, even so he breaks to pieces who speaks ill of one who knows thus.
4 MSS. ddhyayanti, n struck out. 5 MSS. 'va kurvan. 6 MSS. satya. MSS. vai. 8 A. om. kim ca. 9 B. udagat. 10 A. vyadhramsate * B. vyadhramsanta. 11 MSS. 'khanom. 12 B. anem. 13 XSS. -te. * The same comparison (yatha 'Mmanamakhanam rtva lostho vidhranseta) oe,curs again at i. 1 7 and ii. 2. 1. 7

242

EL.Oerte7,, III. 2 (JUB. ii. 1.1).

devanam vai sad ?sdgatara asan. vak ca manc6g ca caksup cxzprotrazmca 'pG6nap prsinap ca. te CdAriyanta. teno 'dgaca tra dtksamahai yena 'jpahatya mrtyurn apahatya papmanawn seargam lokam iyame 'ti. te 'bruvan vaco 'd;gatradbksamaha iti. te vaco 'dgatra 'dtkssbnta. sa yad eva vaca vadati tad Getmana agayad atha ya itare kamas tan deveDhyah. taml panpma'nvasrjyata. sa yads eva vaca papam vadati sa eva sa pawnaGe. te 'bruvan na vai no 'yam qnrtyt4mS paJpm&namatyav&kstt na manaso 'dgatrscdtksarnaha iti. te manaso 'dqGetrsc 'd?ksanta. sa ?yad eva manc6sa dAyayati tad atmana agayad: atha ya itare karnas tan deveDhyah. tat papma 'nvaerjyata. sa yad eva manasa pa?am dAyayati sa eva sa papma. te sbruvan4no nvava no 'yamb rnrtyurn9na paprnanarrzatyavakstt.6 caksuso 'dyatra d?ksamaha ?>t?>. caksuso 'dgatrcs'd?ksanta. sa yadReva caksusa te papyat?> atmana7 agayad atha ya itare kcbmG6s deveDhyah. tad tG6n tat papma 'rbrasrjyata. sa yad eva caksusG6 papam jpapyat?> [8sa eva sa papnza].8 te 'bruvan rwo nvava no 'yarn9 mrtyum rwapaprnanaZrn atyardks?>t.protreno 'dgatra d?,ksamaha itz. te protreno

TRANSLATION. Of the gods there were six Udgatars: vi%., speech and mind and sight and hearing and exhalationand inhalation They resolved: "Let us consecrate ourselves with that Udgatarby whom, having smitten away death,having smitten away evil, we may go to the heavenlyworld.' They said: " Let us consecrateourselves with speech as Udgatar." They consecratedthemselves with speechas Udgatar. 77Vhat speaks with speech,that it one sang to itself, and what the other desires are, those [it sang] to the gods. Evil was created after it. What evil thing one speaks with speech, that is that evil. They said: "This one hath not carriedus beyond death,nor beyond evil. Let us consecrateourselveswith the mind as Udgatar." They consecrated themselveswith the mindas Udgatar. What onethinkswith the mind,that it sang to itself, and what the other desiresare, those [it-sang] to the gods. Evil was created after it. What evil thing one thinks with the mind, that is that evil. They said: "This one hath not carried us beyonddeath, nor beyond evil. Let us consecrateourselveswith sight as Udgatar." They consecratedthemselveswith sight as Udgatar. What one sees with sight, that it sang to itself, and what the other desiresare, those it sang to the gods. Evil was createdafter it. What evil thing one sees with sight [that is that evil]. They said: "This one hath not carriedus beyond death,nor beyond evil. Let us consecrate ourselveswith hearing as Udgatar." They consecrated
1 MSS. t&nwa. 2 MS8. ya yad. .3 MSS.tyu. vanogJam. 6 A. avatyapakstc; B. avatyav&kc. pa?ma om. MSS.
4

A. brav. 5 MSS. non7 B. dtmana. 8 sa ....

243 Jatm,tntya-Brahmanaand bJpantshad-Brcohm,c6nc6.


'd?,ksanta.sa yad eva protrena prnoti tad atmana agayad dycztrct atha ya itare karnas tctn deveDhyah. tat pczpmct'nvasrjyata. sa yad eva protren,apczpam prnoti sa eva sa pczpmct. te 'bruvan no nvava no 'yarn mrtyum na pczpmartarn atyarczkstt.9 apaneno yadReva diksansaActiti. te spctneno'dgcztra'dtksanta S(Jb 'dg(astra 'panenct 'pctniti tad atmana czgczyadatha ya itare kczmczstczn pczpam '^zeasrjyczta.sa yad eva 'pczqzena deveDhyc6h.tans pczpmct gandhs6m apaniti sa eva sa papmct. te 'brurctn no nvava no atyavaskstt. prceneno'dyastradtksa'yam mrtyum na pczpmobnam 'd?,ksanta. sa ?/ad eve6pranena rnaha iti. te prc6neo 'dyastros tabn atha ya itare kasnects deveDhyah. praniti tczdatmana age?l,ya,d tam papma na 'nvasrjyata. na hy etena pranena papam vadat?> na papam dhyayati na papctm papyati na pa,pam prnoti na papam gandham apanits.l tena 'pahatya wbrtytemllapahatya papw6anam seargam tokam ayan. apahatya hai 'va mrtyum veda. apahatya papmanam seargam tokaqneti ya evawiz themselves with hearing as Udgatar. What one hears with hearing, that it sang to itself, and what the other desires are, those [it sang] to the gods. Evil was created after it. What e,vil thing one hears with hearing, that is that evil. They said: '; This one hath not carried us beyond death, nor beyond evil. Let us consecrate ourselves with e2chalationas Udgatar." 'rhey consecrated themselves with exhalation as Udgatar. What one exhales with exhalation, that it sang to itself, and what the other desires are, those [it sang] to the gods. Evil was created after it. What evil odor one exhales with exhalation, that is that evil. They said: "This one hath not carried us beyond death, nor beyond evil. Let us consecrate ourselves with breath (inhalation) as Udgatar." They consecrated themselves with breath (inhalation) as Udgatar. What one breathes with breath (inh.), that it sang to itself, and what the other desires are, those it sang to the gods. No evil was created after that. For with this lbreath (inh.) one speaks no evil thing, thinks no evil thing, sees no evil thing, heals llo evil thing, exhales no evil odor. By it having smitten away death, having smitten away evil, they went to the heas enly world. Having smitten away death, having smitten away evil, he who knows thus goes to the heavenly world III. 3 (JUB. ii. 4. 1). devasur(zsamayatate 'fy ahuh. na ha V(bi tad devas?srassamyetsre. prczyapatipca ha vai tan metyup ca salnyetate. tasya ha TRANSLATION. They say the gods and Asuras strove together. Truly, the gods and Asuras did not thus strive together. Both Prajapati
9 MSS. atyapa-.

10MSS. aparitz. " MSS. mrtyunm.

244

H. Oertet,

prajapater devah priyahl p?btra anta asthh. te 'dAriycGnta.teno yencz'pahatryamrtynm apahatya papmanam 'dgatra d?>ksamahai iyame 'ti. te 'bruvan vaco 'dgatra d?ksamaha seargasn lokar>w iti. te vaco 'dyatra 'd?>ksanta.teDhyas idaan vag agayad yad vaca vada6tzyad. zdam vaca bAunjate. tasn papma 'eavasrzdawn jyata. sa yad eva vaca papam vadats sa eva sa papma. te 'bruvan na vai no 'yam mrty?4m na papmanam atyavaks?t.3 manaso 'dgatra d?>ksamahaiti. te manaso 'dgatra 'd?ksanta. teDhya idam mana cbgayad yad tdam manasa dAyayati yad idam manasa bAunjate. tat papma 'nvas.rjyata. sa yad eva manasa papam dAyayati sa eva sa paprna. te 'bruvan no nvava no 'yans qnrtyumna pcbprnanamatyavaks?g. cc6ksuso'dgatra d?ksao maha iti. te caks?bs. 'dgatra 'd?ksanta. teDhya zdam caksz6r agayad yad idam caksusa papyati yad ;idam caks2bsabAunjate. tat pappma 'nvasrjyata. sa yad eva caksusa papam papyati sa na eva sa papma. te 'bruvan no nvava no 'yawnmrtyqzm papmc6'dgatq^adtksamaha sti. te protq^eno nam atyavaks.t. gq^otq^eno agayad yad idaqn Sq;o'd?ks.anta. teDhya ?-damgq^otq^am 'dgatq^a bAunjate. tat papma 'nvasrvyata. gq^otq^ena trena prnoti yad ?>dam

and Death thus strovetogether. Now the gods werein the presence (?) of this Prajapati,[beixg his] dear sons. They resolved: ourselveswith that Udgatarby whom,having "Let us consecrate smitten away death, having smitten away evil, we may go to the heavenlyworld." They said: " Let us consecrateourselves with speech as Udgatar." They consecratedthemselves with speechas Udgatar. Speechsang to them that which o ne speaks here with speech,which one enjoys here with speech. Evil was createdafterit. Just whatevil thing one speakswith speech,that is that evil. They said: " Indeed,this [Udgatar]hathnot carried us beyonddeath,nor beyond evil. Let us consecrateourselves with mind as Udgatar." They consecrated themselves with mind as Udgatar. Mind sang to them that which one thinks here with the mind, which one enjoys here with the mind. Evil was createdafter it. Just what evil thing one thinkswith the mind,that is that evil. They said: " Indeed,this [Udgfitar],too, hath not carriedus beyonddeath, nor beyond evil. Let us consecrate ourselves with sight as Udgatar." They consecrated themselves with sight as Udgatar. Sight sang to them that which one sees here with sight, which one enjoyshere with sight. Evil was created after it. Just what evil thing one sees with sight, that is that evil. They said: "Indeed, this [Udgatar], too, hath not carried us beyond death, nor beyond evil. Let ourselveswith hearing as Udgatar." They conseus consecrate crated themselves with hearing as Udgatar. Hearing sang to them that which one hears here with hearinZ,which one enjoys here with hearing. Evil was created after lt. Just what evil
1B. oriyaya0. 2 A. has betweente and bhya, no 'dyatra dtksamaha out iti, whichi# struck in red. 8 MSS. avaty .

Ja?>rn?>n?>ya-:Brahrn(i6nG6 and 7Mpan?>shad-Brahrnana. 245


sa yad eva protrena papam prnoti sa eva sa paprna. te 'bruvan no nvava no 'yawbqnrtyum4 papmanam atyavakstt. 6praneno na 'dgatra d?ksarnaha?t?z. praneno 'd.qatra'd?ksanta. teDhyaidarn te prana agayad yadg zdawbpranena praniti yad zdarn pranena bAunjate. tam papma 'nvasrjyata. sa yad eva pranena praniti sa eva sa papma. te 'br2zean no znvava nos 'yarn mrtyurrzna papmanarew atyavaks?>t.anena mukAyenapraneno 'dgatra d?>ksawbaha?>ti.so 'brav?n mrty?h. esa esarn sa zudgatayena mrtyam atyesyantb 'ts. ncz hy etenczpranena Xpapamvadati na npapam dAyaycogs paparn papyat?>ncs papas;b prnots na papam ganrwa dhamy apanits. tena 'pahatya mrtyuwb apahatya papananiz secbrgam tokarrbayan.8 apahatya ha? XvCb mrty?rez apahatya papmanarn secGrgasm tokarn eti ya evarizveda. thing one hears with hearing that is that evil. They said: " Indeed, this [Udgatar], too, hath not carried us bsyond death, tlor beyond evil. Let us consecrate ourselves with breath (inhalation) as Udgatar." They consecrated themselves with breath as Udgatar. Breath sang to them that which one breathes here with breath, which one enjoys here with breath. They said: " Indeed, this [tJdgatar], too, hath not carried us beyond death, nor beyond evil. Let us consecrate ourselves with this breath of the mouth as Udgatar." They consecrated themselves with this breath of the mouth as Udgatar. Death said: "This is this Udgatar by whom they will go beyond death." For with this breath one speaks no evil thing, sees no evil thing, hears no evil thing, exhales no evil odor. By it having smitten away death, having smitten away evil, they went to the heavenly world. Having smitten away death, having smitten away evil, he, indeed, goes to the heavenly world who knows thus. 1v. MAN ANDTEIE SACRIFICE (JUB. iV. 2. 1).

peer?ssovas yagncth. tasya yans catzbrvzn patsrl varsans tat pratassavanarn. caturvinpatyaksarfi6ga,yatrz. gayatram pratassava6nam. tad,vasunam. pranaq vas vasavah. prana hb 'darrz saruam vasv adadate. sa yady enarn etasmtn 1cala ?patapad TRANSLATION. Man is the sacrifice. His (first) twenty-four years ale the morning-libation. The gayatrs has twenty-four syllables. The morning-libation is connected with the gayatrs. It belongs to the Vasus. The breaths are the Vasus; for the breaths take to
4 MSS. mrty?z. 5 B. inserts sa before praneno. mcltyam. 8 MSS. gamayan. 1 MSS. -ti. 2 MSS.-nv. 6

MSS. ne.

MSE3.

246

#. Oerte/

qxpadravetsa brv6yG6t. prana3 vasava idam rne pratassavanazrn madAyandinena savanena 'nusamtan?te 'ts. agado hai 'va bhavats. atha yczni catupeatvarbnpatam varsanii tan madAyandsnam savanam. cat?l,peagrarinpadCaksara trist?bp.trasstubharnmadAyandznam savanasn. tad rudranam. prana vai rudrah. prana hz 'dam sarvam rodayanti. sa yady enam etasmin kata q4patapad upadravet sa br?syat. pra,na r2xdraidam me madAyandznam savanam trtbyasavane-na'n?ssamtanute'ti. agado hai 'va bhavati. atha yany astacatvarznpatarn,varsani tat trtsyasavanam. astacatvarinpadaksara jagatz. j<zgatam tRt6yasavanasn.tad adityanam. prana va ad?>tyah. prana h?, 'dam sarvam adadate. sa yady enam etasmzn kala qxpatapadupadsavet sa brv6yat.prana aditya tdanz qne trttyasavanarn ayusa 'nusamtanute 'ts. agado hai 'va bhavati. etad dha tad vidvan brahtnana uvaca qnahidasa aitareya upatapati. kim idarn upatapasi yo 'harn,aneno ',patsbpata na presyamt 'ti. sa ha so.dapapatam varsan?>jiptva. pra ha sodapapatam varsan?> zvat?>rba?> nan?> jpranas ssbrny ayuso,}ahat?> ya evaxn veda.

themselvesall this that is good (vasu). If in that time an illness should attack him, he should say: " Ye breaths, ye Vasu#, continue this morning-libationof mine by the noon-libation." Verily, he becomeswell. His [next] forty-fouryears are the noon-libation. The tristubh has forty-foursyllables. The nooIl-libation collnected is with the tr?>stuvbh. belongsto the Rudras. The breathsarethe Rudras; It for the breaths-causethis whole [universe]to wail (rud). If in that time an illness should attack him, he should say: " Ye breaths,ye Rudras, continue this noon-libationof mine by the eveninglibation." Verily, he becomeswell. Moreover [next] forty-eight years are the evening-libation. his The jagatz has forty-eight syllables. The evenillg-libationis connected with the jagatz. It belongs to the Adityas. The breaths are the Adityas; for the breaths take to themselves [a-da] this all. If in that time an illness should attack him, he shouldsay: " Ye breaths,ye Adityas, continuethis my eveninglibation by my life-time." Verily, he becomes well. Now the BrahmanMahidasaAitareya, knowing this, said in (his) illness: " Why dost thou attackme, who am not to die of this illnesst" He lived a hundredand sixteen years. He lives on to a hundredand sixteen years, [his] breath does not leave him in the midst of his life-time,who knowsthus
3

MSS. insertva.

MSS. var,mani.

MSS. samy.

Jatmntya-Braherbana Upantshad-Brahquana. and 247


V. THE SILENCE THEBRAHMAN-PRIEST THESAC_ OF DURING RIFICE (JUB. iii. 4. 2-3).
ayam vc4va yajno yo 'yanb pavate. tasya vc-zkca masap ca vartanyau. vaca ca hy esa etan ynanasczca vartate. tasya hotez 'dAvaryur ud,cJate anyatarct;-^VaC(b vartanion samsknrvanti. 'ty tasrnat te vczecc hzervanti. brahmcti 'va mccnascz 'nyatarczqz.l tasmcztsa ttbsntmaste. sa yad dAlaso 'pi stmyamane va pasyatnane vcX v(-bracgyamb!:Rza (cs6ta. anyatarcbm ercc 'sycz 'pi tarhi sa VCt,CCb vartanim sawSieskuryebt. yatha purtbsa ekupcbdyan bAresann2 sa eti ratho vai 'kacakro vartamctna3evanb eva tarhi yayno bAresann eti. etad dha tad vidvan4 brahmana uaca brahnwcenanj prataranurczka upcbkrte6 veevadyamanam asbnam6 ardha;^7vczime tarhi yajnasyca'ntarayur8 iti. ardhatit hi te tcJerhi yafrbasycz 'ntarbyuh.9 tasssad brahma wrataranvec4DaupaAcrte vacamyanxa asbta "paridhayzzycxya vasatkeerctct C6 itareszon sturapastranG6neva' "wamsthayai pavamancznctm. sa yath(tpurt6sa ubhayapad yan bAresam na nyettll ratho vo 'bhayfbeakrovartaqnctnaevasm etarhs yWr?o bAresarr7 nyeti. l2 na sa yacZzyajea qkto bAresann sy</dl3brahrsxaneprabrute 'ty <6h(h. atha yadi yajtbstol4 brahwbctne prabr^6te'ty ahuh. atha

TRANSLATION. This sacrificeverily is he that cleanseshere. Speechand mind are the tmro tracksof it. For thus it rolls along by speech and mind. Of it ' Hotar,' ' Adhvaryu,"Udgltar ' arrangethe one [track] by speech. Therefore they offi(;iateby speech. The Brahman-priest [arranges]the other by the mind. Thereforehe sits in silence. If he shouldsit talking aloud,while the stotra or the pastra are being uttered,then he would arrallgewith voice the one track of it. As a one-legged man, going, keeps on tumbling,or a one-wheeled chariot,rolling, even so the sacritice then keeps on tumbling. A Brahmansaid this to a Brahmanpriest who, whell the preltarcbnarczkawas beglln, sat talking aloud: "These here then have excluded half of the sacrifice." For half of the sacrificethey then did exclude. Thereforethe Brahman-priest shouldsit in silence,when the prttaranuvaDc6is begun,till the final verse, till the utteranceof vasat of the other stotra and pastra, even till the completion the iibations. As a of two-leggedman,going, does not go down a-tumblillg, a twool wheeled chariot,rolling, even so the sacrificethen does not go Zowna-tumbling. If that sacrificeshouldgo tumblitlgfrom the side of the rc, they say: " Tell it to the Brahtnan-pliest and if ;" from the yajus, they say: "Tell it to the Brahman-pliest and ;" if from the saman, they say: "rrell it to the Brahman-priest ;"
1 MSS. -r&n. 2 B. gres-. 3 MSS. -dnam. 4 So B.; A. ta vtd-. 5 MSS. -to. 6 B. repeats &stnam. 7 MSS. ardhan. &MSS. -gurxr. 9 MSS. 'ntargyuh. 10MSS. erct. 11 MSS. bhre.sctnnanyeti. 12 MSS. bhresannanyett. 13 MSS. tyat. 14 MSS. -ju,so.
VOL. XV.
32

248

Et. Oertet,

yadfi samato brahmane jprabr?te 'ty c-6huh.athal6 yady anupasmrtat k?bta idam ajanb't?> brahmaneprabrute 'ty ahuh. sa brahma pra?> udetyal6 srqzeenc6 ",qn?,dRhra ajyam,}uhuyat. bh?r bh?zeah sear ity etabAir vyahrtithWh. eta VC-bi vyahrtayas sarvaprayapcittayah. tadRyatAwa lavanena suvarnam samdadAyatl7s?varnena rajatam rajatena trapa'8 trap?na lohay(saxi loAc6yasenakc6rsnayasarn'9 kccrsnc6yasena daru daru ca carnza ca plesmana20 evarrb evas 'vam vidvans tat sarvam bAisajyati. tad ahur yad aha?bsbn grahan nze 'grahbd ity adAvaryave me daksinc6nayanti. apr6nstn vasadql akar22yna23iti hotre. ?dame gastn ma ity tbdge6tre. atha 7cirn cakruse brahrrwane tusnzn astnclya samavattr eve 'tarair24rtvigbAir daksinc6 nayantb 'ti. sa brvyad ardhabhag gha yajeasya 'rdham hy esa vahatz 'ti. s6rdhaha srna vat pura brahrnanedfaksinct nayant?> ardhet 'ti. itareDhya rtvtgbAyah. tasycbi'sa glokomceyt'dCam manye bAuvanccdi sarvam mayt lot6 mayi dSipay co6tasro tnayw26 darn manye ntmisad yad! epr6tz rnayy 66paosadhayap ca sarve6stt.
vai26 sa

yafrzasya

and if from [a cause] not understood [when they ask :] " Whence hath this arisen?" they say: "Tell it to the Blahman-priest." That Brahman-priestgoing up toward the east should offer the sacrificial butter with a la(lle in the agnbdAra,with these exclamations: "Bhus, Bhuvas, Svar." For these exclamations expipiate everything. As one would mend gold with salt, silvel with gold, tin with silver, copper with tin, iron with copper, wood with iron, wood and leather with glue, even so one knowing thus cures everything. This they say: " If with the wordls: ' He hath ofEeredfor me, he hath dipped the dippings for me,' they lead the sacrificial gifts to the-Adhvaryu; if with the words: 'He hath SUllg the pastra for me, he hath uttered the vasat for rne,' to the Hotar; if vith the words: ' He hath sung the udgbthafor me,' to the Udgatar; now then- to the Brahman having done what, while he sat in silence, do they lead just as large sacrificial gifts as to the other priests ?" Let him say: " He, indeed, shareth in half of the sacrifice, for he carrieth half of the sacrifice." Indeed thx3y formerly used to lead half of the sacrificial gifts to the Brahman-priest, half to the other priests. Of this there is the following plokss:
" In me, I think, is this whole creation etc., In me the worlds, in me the four quarters In me, I think, is that twinkling thing which stirs, In me the svaters and all the herbs."
15 MSS. ratha. 16 A. prandu-; B. Jpra-. IqB. vtdadhy-. 18 MSS. traJpum. 19A. kar-. 20 A. Myes-;A. inserts samdadhyat between Myesma and na, whlch is struck out in red. al So B.; A. -sas. 2'2 MSS. akrn. *23 MSS. rnay. 24 MSS. 'tarer. 25 1%SS. ardhabhaghyat ;sa. 20 So B.; A rncat.

249 and Jazmtnzya-Bral2rnana Upantshad-Bfc6hrn,ana.


mayt 'dam manye bhqseanadi sarvam iti. evamvidam ha vave 'ctam sarvam bhqxvanamanvayattam. mayi lokcz mayi dipap ha catasra iti. evawnvicXi vava loDczevamvidi cZipapcatasrah. marbye nimisad yacZejati mayy apa osadhayap cX rnayb 'dCam ha sarecziti. evawnvidz27 vcbve'dam ssbrvam bAuvanam prfististhitam. tasmczd?b hai 'vamvicZarneva brahtnanam kgrvtta. sa ha vava28brahmczya evam veds6. " In me, I think, is the whole creation etc.," for on one knowing thus this whole creation is dependent. ."In me the worlds, in me the four quarters," for in one knowing thus are the worlds, in olle knowing thus the four quarters. " In me that twinkling thing which stirs, in me the waters and all the herbs," for in one knowing thus this whole creation has its support. And therefore one should make one knowing thus a Brahman-priest. He indeed is a Brahman-priest who knows thus. (JUB. iii. 1. 1, 2). OF VI. SUPERIORITY WINDANDBREATH eva ekczha vava krtsnebdevata. arcXhactevata 'nya.h. ayam eva yo 'yanapavate. esa eva sarvesana devanam grahah. sa hai 'so 'stais nctnaa. astam iti he 'ha sapeadl graActn acaksate. sa yad agad iti graAcznagad iti hai 'tat. terza so 'sarvah. adityo 'starrz sa etam ercz 'pyeti. astarn candrama eti. terza so 'sarvah. sa etam eva 'pyeti. astarn naksatrc6ni yanti. tena tany asarvani. eva tany etarrb 'piyarzti. anv agnir gacchati. tena so 'sarvah. sa etam eva 'pyeti. ety ahah. eti ratriA.2 tena te asarve. teletam prajn<tyante. tena erc6'pbtah.3muAyanti digo na v<ti tc64-rcztrfrn tz6 asarec6h. tz6 etar) ev( 'piyanti.t varsati ca parfanya ?e ca ctXpa!^ sa grAn(ti. tena so 'saqvaZ2.6 etam erct 'pyett. Acsbyanta evam osc6dhayah.7 evam varzasy3atayah. tewza tetny asareccni. TRANSLATION. One whole deity there is; the others are half-deities. This one namely who cleanses here (t]le wind), he [represents] the seizers of all the gods. He, indeed, is ' setting ' by name. ' Setting ' they call here the seizers in the west. In that the sun has gone to setting, it has gone to the seizers. Therefore it is not whole. It goes unto that [god]. The asterisms set. Therefore they are not whole. They go unto that [god]. The fire goes out. Therefore it is not whole. It goes unto that [god]. Day goes; night goes. Therefore they are not whole. The quarters are confounded; they are not known by night. Therefore they are not whole. They go unto that [god]. Parjanya rains and holds up. Therefore he is not whole. He goes unto that [god]. The waters disappear, even so the helbs, even so the forest-trees.
eva. 'ratra7?. 3 MSS. 'pitah. 4 MSS. tam. 5 After 'ptyanti, tad yad etad is struck out in A. 6 B. inserts after 'sarvah: sa sama veda. 7 B. esadhaya#.
27 MSS. -vidam,. 28 B. 1 B. paned gr-. 2 A.

250

Oertel

tany etameva 'piyanti. tadfyad etat sobrvarn vayqmm pyeti. eva tasmadvayur eva sclma. sa ha VGbi samavatsa [krtsrwam] sama vedaya evam veda. atha 'dAyci,tmarn. VGbi na seapan vaca vadati. se yam8 eva pranam aXpyeti. manasa dAyci,yati. na tad idamX pranam apyeti.9 na caksusvi> eva papyati tad idam eva pranam apyeti. na progrena prnoti. tad idam eva pranaqnapyets. tad yad etat sarvamprGzwam 'bAisameti erci, tasmat prana eva sama sa ha vai samavtt sa krtsnamsama veda ya evam veda. tad yad idam ah?r xa bata 'dya vafAi [sH hai tad ?tt. puruse'ntarniramateln purnasll svedazmccna sa aste. tad dha pczgnakaml2 kfi67)eyam ca abh?>pratarinarn[kczksaseca nirr] brczhmanah parxvevisyamanal8 vpczvaz?rczja.l ha bitcztc bhzkse.'5 tam ha ncz "dadrcztelo vaib ve ti rrzanyamcznaub. ko ko tGeu pajaycz? ho mahattnanap cat?ro deva ekah kas sal7 jayczrabAuvanasya fJopczh: tam kapeyal8 qvijcxnantyeke na abAipratczri* bcghudha nivistam.l9 iti. sa ho vcicGb bAijpratcirz mam prapadyapratibruh?^ sti. tvayGva ayaym praty?cya itz.2l tam ha pratynvaca22 cctmas devana ta martyciXarn29 hiranyadantorsubbhaso24 sunur:
vGbra20 ?sa25

Thereforethey are not whole. They go unto that [god]. So, as thi;sa11goes unto wind, therefore wind is the samall. H:e is saman-knowing, knowsthe [whole] saman who knowsthus. he Now with regardto the self. One who sleeps speaksnot with the voice That same[voice] goes 1lntobreath. He thinks not with the mind. That same [mind] goes unto breath, He sees not with the eye. That same[eyel goes unto breath. He hears not with the eaw. That same pearTgoes unto breath. So, as this all goes togetherunto kreathn thereforeis breaththe saman. He is saman-knowing knowsthe whole saman,who knows thus. he When they say now '4Verily it doth not blow to-day'8he is then restingwithin man; he sits full, sweating(?). Now unto gaunaka Kapeya and Abhipratarin[Kaksaseni]t whilethey werebeing waitedsuponnBrahman a came. He begged food of them. They paid no attention to him thinking" Whe or who is he ?" He sang anto them: ;'One[god]-who is he ?swallowedup four magnanimous onesX being a keeper of creation; himsO Kapeyan somedo not know-himn O Abhipratarin, settled down in many places." Said Abhipratarin:C'Stepping forwardanswerthis man; by thee tnustthis manbe answeled.'
_

se mant. 9 MSS. apyats. 10MSS. -raqnite. 11MSS. purna. 12 A. -kaMca. 93 MSS. parivevisya-. 14 MSS. -vapraja * after this: 16 Jprathamanuvake prathamah khandah (56). 15A. dvtbh-. 16 MSS. nadrate. 1XMSS. so. 18 B. k&iapeya 19 SO BX A. nivindam 20 A. 'bhi* tratartm(a)mavayy&; B.(J. -mayayya. 21 A. tvay& va aya pratyttece ti; B.C. ayavava ..................MSS. -ug&ca. 23 MSS. mccty-. 24 ^. rapaso 22 B.Jparaso. 25 MSS. nu.
8 1%SS.

a2zd IJpantshad- Bq4ahqnan. 251 Jateeztntya-BraZama,na ahur nzahantam asya qnahimanaqn26 anadyamano yad adantam27atte, 'ti. tnahatmanap cataro [deva] eka iti. vzbgva28agnis sa mahatma devah. sa yatra seapiti2'9tad v<cazn prano girati. manap candeva/?,.sa yatrcz srapiti tcznmanah90prcbno3' sa dra7nzbs mahxbtmc6 ,qirati. caksur32(zdityas sa nahatmzb devah. sa yatra srapiti tac mahatmzbnodevah. sa dipas t<z33 p7cbno girati. protrq6xn ca,k.stbh ycttra seapiti tac34chrotram przenogirati. tad yan nzahatmanap cat?brodeva eka iti. etad dha tat. 'taj kah. sa A^<zz jagc6ra. kas36sa36jag<re37 'ti. prajewatsr vc-6i bhtbranasya ,qopa tti. sa te vcZva38 bhuvanasya ,yopczh.tam kczpeya39na vijananty eka sti. na hy etam eke vijcznanti. abAspra'tsanivisto yat prcztczrinba/^cdh<nivistam iti. bahzdhezA^y hy stz. tbta40 devez,nzbm mart3/<^nam cz/tmcz esusdersbns/,m nah. (bttnfb su,nursts. na hy esa htranyadanto rabh,aso4' uta martyct,n<tm. asya nahss?snuh. se,ngr(,po hy efsasan na43snuh. maAlsbntam c-bAuh.46 anaw2 cthur sts. maActnta);, hy eta,syai4 ma^eelezezasn w2 anadyamctno yad46 actantans attb 'ts. anadyarnceno hy eso 'dantana atts.
ev<6i na42

Him he answered: " The self of the gods and of mortals, with golden teeth, violent, not a son. Great thetr call his greatness, in that he, not being eaten, eats him who eats." "One [god] four magnanimous ones." AToiceverily is fire; that is a magnanimous god. When one sleeps, then breath swallows up voice. Mind [is] the moon; that is a magnanimous god. When one s]eeps, then breath swa]lows up mind. Sight [is] the sun; that is a magn.animous god. When one sleeps, then breath swallows up sight. Hearing [is] the quarters; those are magnanimous gods. Whell one sleeps, then breath swallows up hearing. So, when [it is said] "One god four magnanimous ones," this is what that means. "Who (kct,)is he W}10 swallowed up." PraJ lpati is La. He swallowed this 1lp. "A keeper of cleation." He, indeed, is a keeper of creation. " Him, O Isapeya, solne do not know." For some do not know him. "Him, O Abhil)rat;lrin, settled down in many places." For this hreath h.as settlefl down in many places. "The self of the gods and of mortals." For he is the self of the gods an(l of mortals. ' With golden teeth, vio]ellt, not a son." Fol he is not a son; for he, having the form of a son, is not a son. "Great they call his greatness." For they call his greatness great. " In that he, not being eaten, eats him who eats." For he, not heing caten, cats him who eats.
attt. 28 A. 26 MSS. mabhim-. 27 A. yad datam aitz; B. yadt dazEtam p6fvCt; B. vctyct. 29 A. sratwiti. 30 A. mana; B. -nah. 31 A.prafprano. 2 MSS. cak.sart 33 MSS. insert mahatmcz. 34 MSS. tachr-. 35 A. ka. 3'3MSS. kctpedha. 38 MSS. sa ff pdva. 36 MSS. so. 37 MSS. jagare. 40 MSS. 6to. 41 A. rapase; B. -so. 42 MSS. nu. 43 MSS. nas. 44 A. se 46 tasya. 45 B. cthuritt mahanta hy etasya mahim cthv7.^. MSS. yadantam.