the wind as the vital air pervading man; see paragraph 11.
* He, as well as the first three priests, is initiated by the Adhvaryu.
* Soma is the king of plants, whence these are called ‘somaragai, IL, 3, 4,43 Vs 4, 2,3; Rig-veda S. X, 97, 8.
p. 136
with the plants. Therefore no other person should be initiated between those two; for, assuredly, were any one else to be initiated between those two, he would separate the rain from the plants, and (the cloud) would be liable to lack rain: let therefore no other person be initiated between those two.
4. He then initiates the Hotvz. Now, the Hotrz! is Agni in respect of the deity, and speech in respect of the body ; and rain is food: he thus connects both Agni (fire) and speech with food. Therefore no other person should be initiated between those two; for, assuredly, were any one else to be initiated between those two, he would separate fire and speech from food, and (people) would be liable to starve: let therefore no other person be initiated between those two.
5. The Pratiprasthatv¢ then initiates the Adhvaryu. Now, the Adhvaryu is the mind’, and the Hotvrz is speech: he thus connects mind and speech with one another. Therefore no other person should be initiated between those two; for, assuredly, were any one else to be initiated between those two, he would separate mind and speech, and (people) would be liable to perish: let therefore no other person be initiated between those two.
6. He then initiates the Brahmaz4khamsin for the Brahman, for under him the former is. He then initiates the Prastotvz for the Udgatrz, for under
1 Viz. as the offering-priest «ar’ égoxv, he who, by the recitation of his ‘ invitatory’ and ‘ offering’ verses, like Agni, draws the gods to the offering, and causes them to graciously accept it.
* The Adhvaryu is the head of the sacrifice (IV, 1, 5, 16); and, as the mind, he marches in front. See also III, 2, 4, 11. ‘Mind goes before Speech (prompting her), ‘‘ Speak thus! say not this !’’’
xIt KANDA, I ADHYAYA, I BRAHMANA, 10. 137 him the former is. He then initiates the Maitravaruza for the Hotvz, for under him the former is. These four the Pratiprasthatzz initiates.
7. The Neshévz then initiates the Pratiprasthatrz for the Adhvaryu, for under him the former is. It is after the fitting out! of these nine that the others are fitted out; for there are nine vital airs: he thus lays the vital airs into them; and so they attain the full term of life, and so they do not depart this world before their (full) term of life.
8. He then initiates the Potzz for the Brahman, for under him the former is. He then initiates the Pratihartvz for the Udgdtrz, for under him the former is. He then initiates the A&#Z4vaka for the Hotvz, for under him the former is. These four the Neshévz initiates.
8. He then initiates the Potzz for the Brahman, for under him the former is. He then initiates the Pratihartvz for the Udgdtrz, for under him the former is. He then initiates the A&#Z4vaka for the Hotvz, for under him the former is. These four the Neshévz initiates.
9. The Unnetv7 then initiates the Nesh¢vz for the Adhvaryu, for under him the former is. He then initiates the Agnidhra for the Brahman, for under him the former is. He then initiates the Subrahmazya4 for the Udgatvz, for under him the former is. He then initiates the GrAvastut for the Hotvz, for under him the former is. These four the Unnetv7 initiates.
10. Either a Snataka*, or a Brahmaéérin, or some one else who is not initiated, then initiates the Unnetvz; for they say, ‘No pure one should purify. This is the regular order of initiation ?;
Or, after getting them ready, or prepared (k/spti).
* That is, one who has completed his course of theological study (brahmaéarya), and has taken the bath (snéta) marking the end of that course, and his return to the bosom of his family. See above, pp. 48-50 (esp. XI, 3, 3, 7)-
® Literally, the initiation in the regular succession.
p. 138
and, assuredly, only when, knowing this', they become initiated, they make ready the sacrifice even whilst being initiated, and along with the getting ready of the sacrifice security of property accrues to the performers of the sacrificial session (Sattra) ; and, along with the accruing of security of property to the performers of the session, security of property also accrues to that district in which they perform the sacrifice.
11. Now, the Unnetrz is initiated last of these, and when they come out from the purificatory bath it is he that comes out first; for the Unnetvz is the vital air: he thus lays vital air into them on both sides; and so they attain the full term of life, and so they do not depart this world before their (full) term of life. This is the regular order of initiation: and, assuredly, he should become initiated only where such as know this become initiated.
Srconp BRAHMANA,
1. Verily, from out of faith the gods fashioned the initiation, from out of Aditi the opening (sacrifice*), from out of Soma the buying (of Somaplants), from out of Vishzu the guest-offering, from out of the sun the Pravargya, from out of the Svadh4 (the food of departed ancestors) the Upa-
1 That is to say, when they become initiated in accordance with this knowledge.
? For the PrayantyeshA of the ordinary Soma-sacrifice, see part ii, p. 47 seqq. For the subsequent ceremonies, cf. the table of contents of the same part. They are here alluded to for the reason that they are essential parts of every day’s performance during the year’s session.
p. 139
sads, from out of Agni and Soma the day of fasting, and from out of this world the opening Atiratra?.
They are here alluded to for the reason that they are essential parts of every day’s performance during the year’s session.
p. 139
sads, from out of Agni and Soma the day of fasting, and from out of this world the opening Atiratra?.
2. From out of the year (they fashioned) the Katurvimsa day, from out of the priesthood the Abhiplava (shadaha), from out of the nobility the Przsh¢kya (shadaha)*, from out of Agni the Abhigit, from out of the waters the Svaras4man days, from out of the sun the Vishuvat,—the Svarasdman days have been told ;—from out of Indra the Visvagit,—the Przshthya and Abhiplava have been told ;—from out of Mitra and Varuza the Go and
* The Prayaniya Atiratra is the first day of the sacrificial session called Gavam ayanam, the performance of which lasts a year, and includes the following sacrificial periods and days (cf. part ii,p. 427): —
Prayaniya AtirAtra, or opening day. Xaturvimsa day, an Ukthya, all the stotras of which are in the Aaturvimsa-stoma. 5 months, each consisting of 4 Abhiplava shadahas, and 1 Prishthya shadaha (= 30 days). 3 Abhiplavas and 1 Prish/hya. , 28 days which, with the Abhigit day (performed with all two opening days, the stomas). complete the sixth 3 Svarasiman days. month.
VisnuvaT, or Divakirtya day (Ekavimsa-stoma).
3 Svarasiman days. 28 days which, with the Visvagit day (performed with all two concluding days, the prish/has). complete the seventh
1 Prish¢hya and 3 Abhiplavas. month.
4 months, each consisting of 1 Prish‘kya shadaha and four Abhiplava shadahas. 3 Abhiplava shadahas (18 days). 1 Gosh/oma (Agnish/oma). 1 Ayashioma (Ukthya). sears month). 1 Dasar&tra (10 days). Mahf4vrata day (Agnish/oma). Udayantya Atiratra, or concluding day.
* For the difference between these two sacrificial periods of six days, see part iii, introd., p. xxi, note 2.
p. 140
Ayus 1 from out of the Visve Deva& the Dasaratra*, from out of the regions the Przsh¢hyashadaha of the Dasar&tra, from out of these worlds the Aandoma days.
3. From out of the year (they fashioned) the tenth day, from out of Pragdpati the Mah4vrata, and from out of the world of heaven the Udayantya Atiratra:—such was the birth of the Year; and, verily, whosoever thus knows that birth of the Year becomes more (and more) glorious to (the end of) it, he becomes possessed of a (new) body, he becomes the Year, and, as the Year?, he goes to the gods.
TuirD BrAHMANA.
1. Now, when they are initiated they indeed offer sacrifice to the deities Agni and Vishzu: they become the deities Agni and Vishzu, and attain to fellowship and co-existence with Agni and Vishzu.
2. And when they perform the opening sacrifice they indeed offer sacrifice to the deity Aditi: they become the deity Aditi, and attain to fellowship and co-existence with Aditi.
2. And when they perform the opening sacrifice they indeed offer sacrifice to the deity Aditi: they become the deity Aditi, and attain to fellowship and co-existence with Aditi.
3. And when they proceed with the buying (of Soma-plants) they indeed offer sacrifice to the deity Soma: they become the deity Soma, and attain to fellowship and co-existence with Soma.
1 For the differences between the three modes of chanting the Stotras of the Agnishfoma and Ukthya Soma-sacrifices—viz. Gyotish/oma, Gosh/oma, Ayush/oma—see part iv, p. 287, note 2.
2 The Dasarftra, or central ten days of the Dvadasaha (twelve days’ period), consists of a Prishéhya shadaha, three Xhandoma days (of the Ukthya order), and a final (tenth) Atyagnishfoma day called Avivakya.
* For the Sacrificer as father Time, see part iv, introd., p. xxii.
p. 141
4. And when they perform the guest-offering they indeed offer sacrifice to the deity Vishzu:
- they become the deity Vishzu, and attain to fellowship and co-existence with Vishzu.
5. And when they perform the Pravargya-offering! they indeed offer sacrifice to the deity Aditya: they become the deity Aditya, and attain to fellowship and co-existence with Aditya (the sun).
6. And when they enter upon the Upasads they indeed offer sacrifice to those very deities? who (receive oblations) at the Upasads: they become those deities, and attain to fellowship and co-existence with those deities.
7. And when they perform the animal sacrifice to Agni and Soma® they indeed offer sacrifice to the deities Agni and Soma: they become the deities Agni and Soma, and attain to fellowship and co-existence with Agni and Soma.
8. And when they perform the opening Atiratra (of the sacrificial session) they indeed offer sacrifice to those deities, the Day and Night‘: they become those deities, the Day and Night, and attain to fellowship and co-existence with the Day and Night.
9. And when they enter upon the Aaturvimsa day they indeed offer sacrifice to that deity, the Year®: they become that deity, the Year, and attain to fellowship and co-existence with the Year.
* See XIV, 1-3; and part ii, p. 104, note 3.
* Viz. Agni, Soma, and Vishnu; cf. part ii, p. 105, note 1.
? See part ii, p. 162 seqq.
* Viz. inasmuch as the Atiratra includes both a day and a night performance.
* Viz. both because this is the real opening day of the year’s session, and because Pragdpati (as the Purusha and the Year) is ‘katurvimsa’ or ‘twenty-four-fold’ (e.g. VI, 2, 1, 23)-
p. 142
10. And when they enter upon the Abhiplavashadaha they indeed offer sacrifice to those deities, the Half-months and Months: they become those deities, the Half-months and Months, and attain to fellowship and co-existence with the Half-months and Months.
VI, 2, 1, 23)-
p. 142
10. And when they enter upon the Abhiplavashadaha they indeed offer sacrifice to those deities, the Half-months and Months: they become those deities, the Half-months and Months, and attain to fellowship and co-existence with the Half-months and Months.
11. And when they enter upon the Przshthyashadaha they indeed offer sacrifice to those deities, the Seasons: they become those deities, the Seasons, and attain to fellowship and co-existence with the Seasons.
12. And when they enter upon the Abhigit (day) they indeed offer sacrifice to the deity Agni: they become the deity Agni, and attain to fellowship and co-existence with Agni.
13. And when they enter upon the Svarasdman (days) they indeed offer sacrifice to that deity, the Waters: they become that deity, the Waters, and attain to fellowship and co-existence with the Waters.
14. And when they enter upon the Vishuvat (day) they indeed offer sacrifice to the deity Aditya: they become the deity Aditya, and attain to fellowship and co-existence with Aditya. The Svarasamans have been told.
15. And when they enter upon the Visvagit (day) they indeed offer sacrifice to the deity Indra: they become the deity Indra, and attain to fellowship and co-existence with Indra. The Prish¢Zya and Abhiplava (shadahas) have been told.
16. And when they enter upon (the performance of) the Go and Ayus (stoma)? they indeed offer sacrifice to the deities Mitra and Varusa: they
1 See p. 140, note 1.
p. 143
become the deities Mitra and Varumza, and attain to fellowship and co-existence with Mitra and Varuza.
17. And when they enter upon the DasarAtra they indeed offer sacrifice to that deity the Visve Devas: they become that deity, the Visve Devah, and attain to fellowship and co-existence with the Visve Devaa.
18. And when they enter upon the Przsh¢hyashadaha of the Dasardtra they indeed offer sacrifice to those deities, the Regions: they become those deities, the Regions, and attain to fellowship and co-existence with the Regions.
19. And when they enter upon the A/andomas they indeed offer sacrifice to those deities, these Worlds: they become those deities, these Worlds, and attain to fellowship and co-existence with these Worlds.
20. And when they enter upon the tenth day (of the Dasaratra) they indeed offer sacrifice to that deity, the Year: they become that deity, the Year, and attain to fellowship and co-existence with the Year.
21. And when they enter upon the Mahdavrata they indeed offer sacrifice to the deity Pragdpati: they become the deity Prag4pati, and attain to fellowship and co-existence with Prag&pati.
21. And when they enter upon the Mahdavrata they indeed offer sacrifice to the deity Pragdpati: they become the deity Prag4pati, and attain to fellowship and co-existence with Prag&pati.
22. And when they enter upon the concluding Atiratra (of the sacrificial session), then, indeed, having gained the Year, they establish themselves in the world of heaven. And were any one to ask them, ‘To what deity are ye offering sacrifice this day? what deity are ye? with what deity do ye dwell?’ let them name of those (deities) the one to whom they may be nearest (in the performance of the Sattra). And,
T44 SATAPATHA-BRAHMAMA.
verily, such (sacrificers) are seated (sad) in the good! (place), for they are for ever seated among the good deities; and the others are mere partakers in the sacrificial session?; and if any one were, during a sacrificial session, to speak evil of such initiates as know this, let them say to him, ‘We cut thee off from those deities;’ and he becomes the worse, and they themselves become the better for it.
23. That same year contains three great rites (mahavrata) :—the great rite on the Katurvimsa day, the great rite on the Vishuvat day, and the great rite ® on the Mah4vrata day itself. Now, those of old used, indeed, to enter upon (perform) that (year’s session) with three great rites, and they became glorious, truth-speaking, and faithful to their vow; but if nowadays any (sattrins) were to perform it on this wise, they assuredly would crumble away even as a jar of unbaked clay would crumble away if water were poured into it. They (who do so) perform too much: that (object) of theirs is gained by truth, by toil, by fervid devotion, by faith, by sacrifice, and by oblations.
Fourty BrAHMANA.
1. The Year, indeed, is Man ;—the opening (prayamtya) Atiratra is his feet, for by means of their
* Or, in the true, abiding (place)—-sati.
* That is, those who perform a sacrificial session (sattra) without their possessing the esoteric knowledge regarding the several ceremonies, set forth in the preceding paragraphs, are mere ‘sattrasadah’ (i.e. merely ‘sitting through the sacrificial session’) whilst those possessing that knowledge are ‘sati sadah.’
* That is, more especially, the chanting of the Mah4vrata-siman, for which see part iv, p. 282, note 5.
xp. 145 feet (men) go forward (prayanti): that part of them which is white is of the form of the day, and that which is black is (of the form) of the night; the nails are of the form of herbs and trees. The Katurvimsa day is the thighs, the Abhiplava the breast, and the Przsh¢hya the back.
2. The Abhigit is this right arm, the Svarasaman days these three (openings of the) vital airs on the right side}, the Vishuvat the head, and the (second period of) Svarasdman days these three vital airs on the left side.
2. The Abhigit is this right arm, the Svarasaman days these three (openings of the) vital airs on the right side}, the Vishuvat the head, and the (second period of) Svarasdman days these three vital airs on the left side.
3. The Visvagit is this left arm,—the Pvzsh¢hya and Abhiplava have been told—the Go and Ayus those downward vital airs; the Dasaratra the limbs, the Mah4vrata the mouth; and the concluding (udayantya) Atiratra is the hands, for by means of the hands (men) move (reach) upwards (udyanti) : that part of them which is white is of the form of the day, and that which is black is of that of the night; and the nails are of the form of the stars. Thus that year is established in respect of the body ; and, verily, whosoever thus knows that year to be established in respect of the body, establishes himself by means of offspring and cattle in this, and by immortality in the other, world.
Sreconp ApuyAya. First BRAHMANA.
1. Verily, those who become initiated for (a sacrificial session of) a year cross an ocean: the Prayamya Atiratra is a flight of steps *, for it is by means of a flight of steps that one enters (the water); and
1’ Viz. the right eye, ear, and nostril. * Or, a descent, a passage leading down to a bathing-place. [44] L
p. 146
when they enter on the Prayaatya Atiratra it is just as if they were entering the ocean by a flight of steps.
2. The Xaturvimsa day is (in the form of) a foothold, a shallow place !, such a one as (where the water reaches) either to the arm-pits or to the neck, whence, having rested, they enter? (the deep water). The Abhiplava is (a spot) suitable for swimming ; and so is the Pvzsh¢hya suitable for swimming.
3. The Abhigit is a foothold, a shallow place, such a one as (where the water reaches) either to the arm-pits, or to the neck, whence, having rested, they come out (of the water). The first Svarasdman is thigh-deep, the second knee-deep, the third knuckledeep. The Vishuvat is a foothold (in the form of) an island. The first (Svarasdman) with reversed Samans is knuckle-deep, the second knee-deep, and the third thigh-deep.
4. The Visvagit is a foothold, a shallow place, such a one as (where the water reaches) either to the arm-pits or to the neck, whence, having rested, he enters (the deep water again). The Przshéhya is suitable for swimming, and so is the Abhiplava, and so are the Go and Ayus, and so is the DasarAtra.
5. The Mahavrata is a foothold, a shallow place, such a one as (where the water reaches) either to the arm-pits or to the neck, whence, having rested,
1 GAdham eva pratish#h4,—it may be remarked that this is just the form in which an appositional compound is analyzed by native grammarians, as if it were ‘ gadha-pratish¢/h4,’ a foothold which is just a ford, a ford-foothold, as indeed it is written in paragraph 9. Cf. p. 66, note 4.
2 Or, bathe,—‘ prasnati,’ indeed, would really seem to mean here ‘he swims forward.’
xII KANDA; 2 ADHYAYA, I BRAHMANA, 9. 147
Cf. p. 66, note 4.
2 Or, bathe,—‘ prasnati,’ indeed, would really seem to mean here ‘he swims forward.’
xII KANDA; 2 ADHYAYA, I BRAHMANA, 9. 147 they step out (of the water). The Udayantya (concluding) AtirAtra is a flight of steps, for it is by a flight of steps that people step out (of the water) : thus, when they perform the Udayantya Atirdtra, it is just as if, having entered the sea by a flight of steps, they were to step out of it by a flight of steps.
6. Regarding this they say, ‘How many Atiratras are there in the year, how many Agnish¢omas, how many Ukthyas, how many Shodasins, how many Shadahas?’—Two Atiratras,a hundred and six Agnishéomas, and two hundred and forty Ukthyas,—thus in the case of those who perform the Svaras4mans as Ukthyas.
7. But in the case of those who perform them as Agnishfomas, a hundred and twelve Agnish¢omas, two hundred and thirty-four Ukthyas, twelve Shodasins, and sixty Shadahas. This, then, is how the year is obtained.
8. There are twelve months in the year, and their vital energy and power are the Pvzsh¢sas; and by performing the Przsh¢Zas month by month, they obtain, in monthly portions’, that vital energy of the year.—‘ And how do they obtain the vital energy of the thirteenth (intercalary) month?’ Well, subsequent to the Vishuvat day they perform the Visvagit Agnishéoma with all the Pvzsh//as*, and thus indeed they obtain the vital energy of the thirteenth month.
9. Now, concerning this, Svetaketu Arumeya,
1 Lit, by the month, i.e. by monthly instalments; cf. Tandya- Br. IV, 2, 9. * On Soma-days with all the (six) Présh‘a-simans, see part iii, introd., p. xxi. L2p. 148 knowing this, once said, ‘I am now going to get myself initiated for one year.’ His father, looking at him, said, ‘Knowest thou, long-lived one, the fordingfootholds of the year? ’"—‘I know them,’ he replied, for, indeed, he said this as one knowing it.
Sreconp BRAHMANA.
1. Here, now, they say, ‘Whereby are the Abhiplavas possessed of light (gyotis) on both sides’,
’"—‘I know them,’ he replied, for, indeed, he said this as one knowing it.
Sreconp BRAHMANA.
1. Here, now, they say, ‘Whereby are the Abhiplavas possessed of light (gyotis) on both sides’,
* The difference between the Abhiplava-shadaha and the Prishthya-shadaha was thus explained in part iii, introd., p. xxi, note 2:—‘In both kinds of shadaha, the Prish¢ha-stotras (at the Madhyandina-savana) are performed in the ordinary way—viz. either in the Agnishfoma or the Ukthya way (see ib., p. xvi, note 2, as the correct reference is);—but whilst, in the Abhiplavashadaha, the Rathantara and Brshat-simans are used for the Hotr?’s Prish¢ha-stotra on alternate days, the Prishéhya-shadaha requires a different Prish/ka-siman on each of the six days. The two kinds of shadahas also differ entirely in regard to the sequence of Stomas prescribed for the performance of the Stotras.’ It is this difference in the ‘ sequence of Stomas’ which is referred to in our passage. On the six days of the Abhiplava-shadaha, the sequence of Stomas (the first four of which, viz. Trivret, Pa#adasa, Saptadasa, and Ekavimsa, are only used) varies from day to day in this way: 1. Gyotishfoma; 2. Goshfoma; 3. Ayushfoma; 4- Gosh/oma ; 5. Ayushéoma ; 6. Gyotishfoma (for the difference between these, see part iv, p. 287, note 2). It will thus be seen that the Abhiplava has the ‘ gyoti# (stoma) ’ on both sides, on the first and the last days. For the Hotrz’s Prish/Aa-stotra on these successive days the Rathantara-siman and Brshat-siman are used ; and, as the Goshfoma and Ayushfoma are Ukthya-days, the usual practice which requires the Brrhat-siman for such days, is not followed ; just as the final Gyotishfoma in this case requires the Brzhat-siman. —As regards the Prish/Aya-shadaha, each successive day requires for its stotras a single Stoma, in the ascending order: Trivrit, Pa#kadasa, Saptadasa, Ekavimsa, Trinava, Trayastrimsa ; -~a different Prish‘ha-siman being used for the Hotrs’s Prishéhap. 149and the Pvish¢kya of light on one side only ?’ Well, the Abhiplavas are these worlds, and these worlds are indeed possessed of light on both sides— through the fire on this side, and through the sun on yonder side; and the Pvzsh¢Aya is the seasons, and the seasons are indeed possessed of light on one side only: he who burns yonder (the sun) is their light.
2. Verily, those two wheels of the gods, established on the PréshtAya', revolve crushing ? the Sacrificer’s evil; and, indeed, if during a sacrificial session any one speaks evil of such initiates as know this, those two wheels of the gods cut off his head: the (chariot-) seat is the Dasaratra, and the two wheels are the Przsh¢Zya and Abhiplava.
3. Concerning this they say, ‘Seeing that the two wheels (of a cart) are alike, and those stomas unlike, how are those stomas one after another performed alike for him?’ Let him reply, ‘ Thereby, that there are six of the one, and six of the other.’
3. Concerning this they say, ‘Seeing that the two wheels (of a cart) are alike, and those stomas unlike, how are those stomas one after another performed alike for him?’ Let him reply, ‘ Thereby, that there are six of the one, and six of the other.’
4. ‘Let him make the Przsh¢Zya and Abhiplava two warps, said Paingya; ‘let him make their stotra on each of the six days. Here only the first day has the same Stoma at the beginning, as the Gyotishfoma,—whence it has ‘gyotis’ on one side only.
1 This ‘ prishéAyapratish¢hite’ looks rather strange,—perhaps the correct reading is ‘ prishéhapratish/fite,’ ‘established on the prish/ka-simans’; unless, indeed, ‘pratish/Aita’ has to be understood here to refer to the Abhiplava, as the established, or ordinary, Shadaha, which doubtless would make the best sense,—‘ those two wheels of the gods, the Présh/ya and the established (Abhiplava-) shadaha.’
2 Or, as we would rather say, whilst revolving, crush the Sacrificer’s evil.
> ?Or, possibly, two kinds of threads, those of the warp and the woof (or weft), which are combined into one web. The St. Peters.
p. 150
’
Stotras and Sastras run together:’ inasmuch as he makes them run together, these (channels of the) vital airs, though separate from one another, run together, with one and the same aim’, into a common web ; but were he not to make them run together, the Sacrificer would be liable to perish; and liable to perish, indeed, is one who is either blind or deaf.
5. The Agnish¢omas amount to nine in a month 8; —now, there are nine vital airs: it is the vital airs he thus lays into them (the Sacrificers) ; and thus they attain the full term of life, and so, indeed, they do not depart this world before the (full) term of life.
6. And the Ukthyas (amount) to twenty-one ;— now, there are twelve months in the year, five seasons, and three worlds, that makes twenty, and he who burns yonder (the sun) is the twenty-first °,
Dict., on the other hand, takes ‘tantra’ here in the sense of ‘ model form, type,'—and, indeed, the one meaning constantly passes into the other. The MS. of the comm. is too corrupt to be of much use.
1 This is a doubtful rendering of ‘ekoti.’ Though, doubtless, the juxtaposition of ‘ekoti’? and ‘sam4nam fitim’ cannot be accidental, the word ‘fiti’ may probably have a different derivation and meaning in the two occurrences, Cf.Kern, Saddharmapuadartka, introd., p. xvii; Journ. of the Pali Text Society, 1885, pp. 32-38.
* During five complete months of the first half, and four complete months of the second half, of the year four Abhiplavashadahas and one Prish/hya-shadaha are performed. Now, the six days of the Abhiplava-shadaha consist of 1. Agnishfoma; 2-5. Ukthyas; 6. Agnish/oma; and those of the Prsh‘Aya-shadaha of 1. Agnishfoma; 2. 3. Ukthya; 4. Shodasin; 5.6. Ukthya. For
Now, the six days of the Abhiplava-shadaha consist of 1. Agnishfoma; 2-5. Ukthyas; 6. Agnish/oma; and those of the Prsh‘Aya-shadaha of 1. Agnishfoma; 2. 3. Ukthya; 4. Shodasin; 5.6. Ukthya. For
‘the four Abhiplavas and the one Présh/Aya of each month this, accordingly, gives nine Agnishfomas, twenty Ukthyas, and one Shodasin (counted, however, as an Ukthya in paragraphs 6 and 7).
5 The reason why the Sun is so often referred to as the twentyfirst or twenty-one-fold, is not easy to discover. Possibly it may be from the fact that the Vishuvat day, or central day of the great session and the longest day of the year, is identified with the Sun,
xl KANDA, 2 ADHYAYA, 2 BRAHMANA, 8. 151
—that consummation (he attains), and by that consummation he ascends month by month to the world of heaven, and gains, in monthly portions, the world of heaven, and the twenty-one-fold Stoma, and the Brzhatt metre}.
7. The Agnishéomas amount to thirty-four in a month *—for the obtainment of all the gods; for there are thirty-three gods, and Pragdpati is the thirty-fourth. And there is one Ukthya with the Shodasin (stotra); for the Ukthya means food, and the Shodasin vital strength.
8. By means of that food and vital strength the gods obtained all their desires, and secured all their desires ; and in like manner does this (Sacrificer), by means of that food and vital strength, obtain all his desires, and secure all his desires: with a view to that object he who is initiated for (a sacrificial session of) a year should therefore perform the Pvishthya and Abhiplava (-shadahas).
and that this day is flanked on both sides by ten special days which together with the central day, form a special group of twenty-one days. But, on the other hand, it may be exactly the other way, viz. that this central group was made one of twenty-one days because of the already recognised epithet of Aditya as the ‘ekavimsa.’ Cf. A. Hillebrandt, Die Sonnwendfeste in Alt-Indien, p. 6 seq.
' Here the twenty-one Ukthyas are symbolically identified with the twenty-one-versed hymn-form; and the nine Agnishfomas (of paragraph 5) with the Brzhatt metre which consists of four padas of nine syllables each.
* This number is evidently arrived at by counting the twenty Ukthyas as Agnishfomas (hence 9+ 20), and adding thereto five more Agnish/omas obtained by the calculation referred to in paragraph 12 (see note thereon), according to which the characteristic Stotras and Sastras of the Ukthya make one additional Agnish/oma in every four Ukthyas. The Shodasin, thus, is not taken into account in this calculation.
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9. Now, the Adityas and the Angiras, both of them sprung from Pragdpati, were contending together saying, ‘We shall be the first to reach heaven,—we shall be the first!’
The Shodasin, thus, is not taken into account in this calculation.
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9. Now, the Adityas and the Angiras, both of them sprung from Pragdpati, were contending together saying, ‘We shall be the first to reach heaven,—we shall be the first!’
10. By means of four Stomas, four Pyzsh¢#as1, and light (simple) hymn-tunes, the Adityas sailed across to the heavenly world; and inasmuch as they sailed (abhi-plu) to it, they (these six-days’ periods) are called Abhiplava.
11. By means of all the Stomas, all the Pvzsh¢has 2, and heavy (complicated) hymn-tunes, the Angiras, coming after (the gods), as it were ®, touched (reached) the heavenly world; and inasmuch as they touched (sprzs) it, it (this six-days’ period) is called Przsh¢hya‘*.
12. It is a six-days’ Abhiplava, because it consists of six days; or a five-days’ Abhiplava, because it consists of five days, for the last day is the same as the first; or a four-days’ Abhiplava, for there are four Stomas (used) in it—the thrice-threefold (trivvzt), the fifteen-versed, the seventeen-versed, and the twenty-one-versed one; or a three-days’ Abhiplava, for it is of three orders—Gyotis, Go, and
' Besides the Rathantara and Brrhat, used on alternate days for the Hotr:’s Prishtha-stotra at the Abhiplava, the Vamadevya and K4leya-simans, used on each day for the Maitravaruma’s and Akkhavaka’s Prishsha-stotras, seem to be counted here as making up the four Prish/ka-simans of the Abhiplava-shadaha. For the four Stomas, see p. 148, note.
® See ib., and part iii, introd., p. xxi.
* The ‘iva’ would seem here (as, indeed, pretty frequently) to have the meaning of ‘eva,’ ‘indeed,’ thus—coming considerably after (the gods). Cf. Ait.-Braéhm. IV, 17, 5, where the Angiras are said to have reached heaven sixty years after the Adityas.
‘ This etymology is of course not meant to be taken seriously, the word ‘prish/hya’ being derived from ‘prishsha,’ ‘back’ (XII, 1, 4, 1).
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Ayus?; or a two-days’ Abhiplava, for there are two Sdmans (used) in it—the Brvzhat and the Rathantara*; or a one-day’s Abhiplava, for it is performed with the Stomas of a one-day’s (Somasacrifice °). Twelve Stotras and twelve Sastras of the four Ukthyas are in excess‘—they make a seventh Agnish¢oma, and thus the Agnishfomas amount to seven.
13. Now, Proti KausAambeya® Kausurubindi dwelt with Udddlaka Aruzi as a religious student. The teacher asked him, ‘My son, how many days did thy father® consider that there are in the year?’
14. ‘Ten, he replied—‘ Ten, indeed, he said; ‘for the Virdg consists of ten syllables, and the sacrifice is of Virag nature ;—
15. But how many are there really ?’—‘ Nine,’ he replied.—‘ Nine, indeed,’ he said; ‘for there are nine vital airs, and by means of the vital airs the sacrifice is performed ;—
1 See p. 148, note; part iv, p. 287, note 2.
But how many are there really ?’—‘ Nine,’ he replied.—‘ Nine, indeed,’ he said; ‘for there are nine vital airs, and by means of the vital airs the sacrifice is performed ;—
1 See p. 148, note; part iv, p. 287, note 2.
* These two principal Prrsh/ha-simans are used on alternate days of the Abhiplava-shadaha for the first (or Hotrt’s) Prishéhastotra at the midday-service.
* Viz. with the four Stomas used at the ordinary Agnish‘omasacrifice.
* Whilst the Agnishfoma includes twelve Stotras and twelve Sastras, the Ukthya-sacrifice has three additional (Uktha-) Stotras and Sastras, which in the four Ukthya days of the Abhiplavashadaha make up anothe? twelve chants and twelve recitations.
5 That is, either a descendant of Kusémba; or, as Harisvamin takes it, a native of the city Kausimbt; cf. Weber, Ind. Stud. I, Pp. 193.— Prakr#sh/abhfpati-kosAmbinivasi-kusurabindasyApatyam ; MS. comm.
* Harisv4min applies to the father the epithet ‘ mah4y4gaika,’ or performer of the great sacrifices.
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16. But how many are there really ?’— Eight,’ he replied—‘ Eight, indeed, he said; ‘for the GAyatrti consists of eight syllables, and the sacrifice is of Gayatrt nature ;—
17. But how many are there really ?’—‘ Seven,’ he replied.—‘ Seven, indeed,’ he said ; ‘ for there are seven metres (successively) increasing by four (syllables), and by means of the metres the sacrifice is performed ;—
18, But how many are there really ?’—*‘ Six,’ he replied.—‘' Six, indeed, he said; ‘six seasons make up a year, and the sacrifice is the year; and one and the same day are those two, the opening and concluding (Atiratra ?) ;—
19. But how many are there really ?’—‘ Five,’ he replied.—*‘ Five, indeed,’ he said; ‘the sacrifice is fivefold ; the sacrificial animal is fivefold?; there are five seasons in the year, and the sacrifice is the year ;
‘In the scheme of the Gavim ayanam, given above (p. 139, note 1), there is one day in excess of the year, viz. either the central Vishuvat day (XII, 2, 3, 6) or the final Atiratra; but by making this latter day identical with the opening Atiratra, Uddalaka would seem to bring the whole within the compass of one year of six seasons. In the next paragraph, on the other hand, the same result is obtained by the identification of the second and the last but one days of the session. Another, and perhaps more probable, explanation of Uddalaka’s calculation would, however, be this. In the scheme of the sacrificial session there occur, as not included in the different sacrificial groups or periods (the shadahas, svarasimans, &c.), seven special days—the opening and final Atiratras, the Xaturvimsa and Mahfvrata days, and the Abhigit, Vishuvat, and Visvagit days. These seven days he here successively reduces to six and five days. The further reduction of this number by the identification of the Przsh/hya and Abhiplava, as well as of the Svarasiman days, requires no explanation. Cf., however, the Addenda.
These seven days he here successively reduces to six and five days. The further reduction of this number by the identification of the Przsh/hya and Abhiplava, as well as of the Svarasiman days, requires no explanation. Cf., however, the Addenda.
3 For the ‘ pankta’ nature of the sacrifice, see III, 1, 4, 19. 20; XIII, 2, 5, 1, for the five kinds of sacrificial animals, VI, 1, 3, 32 seqq.
xl KANDA, 2 ADMYAYA, 3 BRAHMANA, I. 155 and one and the same day are those two, the Katurvimsa and the Mahavrata ;—
20. But how many are there really ?’—‘ Four,’ he replied.—‘ Four, indeed, he said; ‘animals are four-footed, and animals constitute a sacrifice; and one and the same day are those two, the Pvésh¢hya and Abhiplava ;—
21. But how many are there really ?’—‘ Three,’ he replied— Three, indeed,’ he said; ‘there are three metres, three worlds; and the (Soma-) sacrifice consists of three services; and one and the same day are those two, the Abhigit and Visvagit ;—
22. But how many are there really ?’—‘ Two, he replied.—‘ Two, indeed,’ he said; ‘for man is two-footed, and the sacrifice is man; and one and the same day are the SvarasAmans ;—
23. But how many are there really ?’—‘ One,’ he replied.—‘ A day, indeed,’ he said ; ‘ the whole year is just that day after day :'—this is the mystic import of the year ; and, verily, whosoever thus knows this mystic import! of the year grows more (and more) glorious up to (the end of) it; he becomes possessed of a (new) body, he becomes the year, and in the shape of the year he joins the gods.
Tuirp BRAHMANA,.
1. That year, doubtless, amounts to a Brzhatt,— there are two shadahas (12) of winning days?; the
1 Prof. Oldenberg (Zeitschr. d. Deutschen Morg. Ges., vol. 50, p- 460) takes ‘upanishad’ in the sense of ‘ worship ’—‘ this is the worship to be offered to the year.’ Perhaps ‘ meditation’ might be the more appropriate rendering :—‘ this is the form in which the year should be meditated upon.’ Cf. X, 4, 5,15 6, I, I.
* The term ‘4rkshyat’ is apparently a future participle of ‘4-arg,’
p. 156
two, Prish¢ya and Abhiplava (12); the Go and Ayus, and the Dasardtra (ten days)—that makes thirty-six; for the Brzhatt consists of thirty-six syllables, and by means of the Brzhatt the gods strove to reach heaven, and by the Bvzhatt they did gain heaven; and in like manner does this one, by means of the Brzhatit, now strive to reach heaven, and thereby gain heaven; he who knows this secures for himself whatever wish there is in the Brzhatt.
2. And as to the Katurvimsa day, it is the same as either the seventh or the ninth (day) of the DasarAtra’. From out of the Abhiplava the Przshthya is formed, from the Pvzshékya the Abhigit,
2. And as to the Katurvimsa day, it is the same as either the seventh or the ninth (day) of the DasarAtra’. From out of the Abhiplava the Przshthya is formed, from the Pvzshékya the Abhigit, hence ‘calculated to procure, or win.’ The Ait.-Br. has ‘4kshyat’ instead. The two Shadahas (or periods of six days), here counted as such days, would seem to include the six Svarasiman days, and the special named days scattered over the session (the opening and concluding Atiratra being apparently counted as one).
1 Katurvimsa day is one in which the Xaturvimsa-stoma, or twenty-four-fold hymn-form, is exclusively used in the chanting of the Stotras. The one usually denoted by that term is the second day of the Gavam ayanam. In the Dasar4tra, or ten-days’ period, there is, however, likewise a day in which the Katurvimsa-stoma is used exclusively. That period consists of a Présh/hya-shadaha (six days), three K#andoma days, and a final Atyagnish/oma, called Avivakya. The three Ahandoma days (i.e. days fashioned after metres) have assigned to them as their exclusive Stomas the twentyfour-fold, the forty-four-fold, and the forty-eight-fold hymn-forms respectively ; the first of them, or the seventh day of the Dasaratra, being thus a Katurvimsa day. But in the second half of the year’s session the regular order of the days of the minor sacrificial periods —the Shadahas and Svarasimans—is reversed, the last day being performed first; and according to this paragraph the same is optionally to be the case in regard to the three XA4andoma days, the Xaturvimsa day being taken either first or last (see, however, parag.g). Cf. also Haug, Ait.-Br., Transl., p. 347, note (where, in |. 3, read Dasaratra instead of Dvadasaha).
p. 157
from the Abhigit the Svaras4mans, from the SvarasAmans the Vishuvat, from the Vishuvat the Svarasimans, from the SvarasAmans the Visvagit, from the Visvagit the Przsh¢Aya', from the Prish¢kya the Abhiplava, from the Abhiplava the Go and Ayus, and from the Go and Ayus the DasarAtra.
3. And that Mah4vrata is a winning-day, for its Stoma is the Pa#davimsa, and a metre does not collapse from (excess or deficiency of) a syllable— neither from one nor from two (syllables); neither does a Stoma by (an excess of) one hymn-verse ?.
4. Prior to the Vishuvat they perform first the Abhiplava, and afterwards the Pvzsh¢fya, for the Abhiplava represents the sons, and the Przshtsya the father; whence in early life the sons subsist on (the resources of) their father. Subsequent to the Vishuvat they perform first the Przsh¢/ya, and afterwards the Abhiplava ; whence in later life the father subsists on (the resources of) his sons ; and, verily, the sons of him who thus knows this subsist on him in early life, and he subsists on his sons in later life.
5. Here, now, they ask, ‘If he were to die after entering on the aturvimsa day, how does he become one who has not merely (uttered) the Agur-
5. Here, now, they ask, ‘If he were to die after entering on the aturvimsa day, how does he become one who has not merely (uttered) the Agur-
’ Here, the order of Abhiplava and Prishé/ya followed in the first half of the year is reversed.
* The author apparently claims for the pasfdavimsa-stoma, or twenty-five-versed hymn-form, the same efficacy as for the Aaturvimsa-stoma, the hymn-form of what is practically the first day of the sacrificial session (cf. Tazdya-Br. XXV, 1, 1, where it is called Xaturvimsam prayaniyam), and which by the number of its stotriya-verses, being that of the half-months in the course of the year (24), is supposed to represent the whole year; cf. Ait.-Br. IV, 12.
p. 158
formula??’ Let him say, ‘In that they then perform the Opening Atiratra, thereby (he becomes such a one).’
6. As to this they ask, ‘Seeing that there are the twelve months of the year, and that one day, to wit, the Vishuvat, is in excess, does this belong to those (months) that go before or to those that follow ?’ Let him say, ‘ Both to those that go before and to those that follow ;’ for the Vishuvat is the body (trunk) of the year, and the months are its limbs; and where the body is there are (or, that includes) also the limbs, and where the limbs are there is also the body ; and neither is the body in excess of the limbs, nor are the limbs in excess of the body : and thus, indeed, that (day) belongs both to those (months) that go before and to those that follow.
7. But, indeed, that year is a great eagle: the six months which they perform prior to the Vishuvat are the one wing, and those which they perform subsequent thereto are the other; and the Vishuvat is the body ; and, indeed, where the body is there are also the wings, and where the wings are there is also the body ; for neither is the body in excess of the wings, nor are the wings in excess of the body: and thus, indeed, that (day) belongs both to those (months) that go before and to those that follow.
8. As to this they ask, ‘Seeing that for six months prior to the Vishuvat they perform Stomas tending upwards, and for six (months) reversed
1 See XI, 2, 5, 10 with note. The Xaturvimsa day is, as it were, a promise on the part of the Sacrificer to perform the sacrificial session ; whilst the Prayastya Atiratra not only represents the actual entering on the performance, but, as it were, implies the Udayantya Atirdtra (XII, 2, 2, 18).
p. 159
(Stomas), how are these latter performed so as to tend upwards?’ Let him say, ‘In that they perform that Dasarétra as one with upward tending Stomas, thereby they do so.’ Now, the MahAvrata did not yield itself to the gods saying, ‘ How is it, ye have performed the.Vishuvat with upward tending hymns, and me with reversed ones ?’
g. The gods said, ‘Try ye to find out that sacrificial performance which has upward tending Stomas, and whereby we may gain this.’ They saw that Dasaratra with upward tending Stomas after the manner of the year: what Prish¢hya-shadaha there is in it that is the seasons, the (three) AZandomas are these worlds, and the tenth day is the year. Thereby they gained this (Mah4vrata), and it yielded itself to them ; and, verily, the Mah4vrata yields itself to him who so knows this.
1o. And in this way, indeed, there is an ascent of days :—by means of the Opening Atiratra they ascend the concluding Atiratra, by means of the Katurvimsa the Mahavrata, by means of an Abhiplava a subsequent Abhiplava, by means of a Prishthya a subsequent Prish¢kya, by means of the Abhigit the Visvagit, by means of the Svaras4mans the subsequent Svarasimans—but that one day is not ascended, to wit, the Vishuvat: and, verily, he who thus knows this ascends to (the state of) one more glorious, and no one inferior to him ascends (to be equal) to him.
11. And in this way, indeed, there is a descent of days :—the Prayamtya Atiratra descends to the Katurvimsa day, the Katurvimsa day to the Abhiplava, the Abhiplava to the Présh¢hya, the Prish¢hya to the Abhigit, the Abhigit to the Svarasdmans, the
.
p. 160
SvarasAmans to the Vishuvat, the Vishuvat to the Svaras4mans, the Svaras4mans to the Visvagit, the Visvagit to the Prishthya, the Przshékya to the Abhiplava, the Abhiplava to the Go and Ayus, the Go and Ayus to the Dasardtra, the DasarAtra to the Mah4vrata, the Mah4vrata to the Udayantya Atiratra, the Udayantya Atiratra to the world of heaven, to the resting-place, to plenty.
12. Such, indeed, are the wilds and ravines of sacrifice, and they (take) hundreds upon hundreds of days’ carriage-drives; and if any venture into them without knowledge, then hunger or thirst, evil-doers and fiends harass them, even as fiends would harass foolish men wandering in a wild forest ; but if those who know this do so, they pass from one duty to another, as from one stream into another, and from one safe place to another, and obtain well-being, the world of heaven.
13. As to this they say, ‘ How many onward, and how many backward days are there?’ Well, those which are performed once each are onward days, and those which are performed repeatedly are backward days: let him at least consider these! as backward ones, for in accordance with the course of the Shadahas he himself moves,
Fourto BrRAHMANA.
1. The Year, indeed, is Man;—the Prayastya Atiratra is his breath, for by means of the breath men go forward (prayanti); and the Arambhaatya
1 Or, ‘meditate upon these’ (? worship these); see p. 155, note I,
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(opening) day! is speech, for by means of speech men undertake (4rabh) whatever they do undertake.
worship these); see p. 155, note I,
p. 161
(opening) day! is speech, for by means of speech men undertake (4rabh) whatever they do undertake.
2. The Abhiplava-shadaha is this right hand* This (little finger) is the first day thereof,—this (upper joint®)is its morning-service, this (middle joint) its midday-service, and this (lower joint) its eveningservice: it is in place of the G4yatri, whence this (little finger) is the shortest of these (fingers).
3. This (third finger) is the second day,—this (upper joint) is its morning-service, this (middle joint) its midday-service, and this (lower joint) its evening-service: it is in place of the Trish¢ubh, whence this (third finger) is larger than this (little finger).
4. This (middle finger) is the third day,—this is its morning-service, this its midday-service, and this its evening-service : it is in place of the Gagatt, whence this is the largest of these (fingers).
5. This (fore-finger) is the fourth day,—this is its morning-service, this its midday-service, and this its evening-service: it is in place of the Virag; for the Viraég is food, whence this (fore-finger) is the most food-eating ¢ of these (fingers).
» Hereby the Katurvimsa day would seem to be meant (as, indeed, it is also taken by Harisvamin), see p. 157, note 3; p. 167, note 1.
* The right hand is apparently taken here to represent the four limbs--the arms and legs. In Sanskrit the terms for finger and toe (as for thumb and large toe) are the same.
* That is, apparently the bone joining the palm; though possibly the one forming the extreme end of the finger may be intended. But inasmuch as the morning-service has five stotras as compared with the two of the evening-service the former might be expected to be compared with the larger of the two bones.
* Prof. Weber, Pratig#Asfitra, p.g7, refers to II, 4, 2, 18, where, in his opinion, the passage ‘(thus) they ladle out (food) for men’
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6. This (thumb) is the fifth day,—this is its morning-service, this its midday-service, and this its evening-service: it is in place of the Pankti, for the Pankti is broad}, as it were, whence this (thumb) is the broadest of these (fingers).
7. This (right arm) is the sixth day,—this (forearm *) is its morning-service, this (upper arm) its midday-service, and this (shoulder-blade) its eveningservice: it is in place of the Atié4andas, whence this (arm) is larger than those (fingers). That day is a G4yatri one, whence this shoulder-blade is the shortest: this Abhiplava-shadaha (extends) in this, in this, in this, and in this, direction®; and the Prvish¢hya is the body (trunk).
8. Now, as to this, Paingya, knowing this, said, ‘The Abhiplavas leap about (plavante), as it were, and the Pyzshtfya stands (sthd)*, as it were; for
8. Now, as to this, Paingya, knowing this, said, ‘The Abhiplavas leap about (plavante), as it were, and the Pyzshtfya stands (sthd)*, as it were; for
points to the fore-finger as the finger used most in eating. This is not improbable, though Sdyaza, as well as the commentary on Katy. IV, 1, 10, it is true, does not interpret the passage in that way.
’ Viz. inasmuch as it consists of five padas,—instead of three, as in the case of the GAyatri, or four, as in that of the others.
* Thus also Harisvamin (hardly, the palm ; but see p. 161, note 3).
5 Viz. in the direction of the two arms and the two legs. There being, in nine of the twelve months of the year, four Abhiplavas and one Prishéhya in each month, the two kinds of sixdays’ performances as regards numbers, certainly offer an analogy to the limbs and the body.
‘ This etymological quibble seems to refer to the fact that the Abhiplavas are performed before the PrishéAya in the first half of the year, and after them in the second half; though the same feature of change might, vice versa, be applied to the Prish/Aya. It is possible, however, that the author may refer here to other characteristic features of the two kinds of Shadahas; and it cannot be denied that the Abhiplava days are liable to much greater change than the Prish/hya days. The constant change in the
~p. 163 this (man) leaps about, as it were, with his limbs, and he stands, as it were, with his body.’
9. The Trivrzt (stoma) is its head, whence that (head) is threefold (trivzzt)—skin, bone, and brain.
10. The Pa#gadasa (fifteen-versed hymn-form) is the neck-joints,—for there are fourteen of these (joints) 1, and the vital force is the fifteenth ; hence by means of that (neck), though being small, man bears a heavy burden: therefore the Pa#éadasa is the neck.
11. The Saptadasa (seventeen-versed hymn-form) is the chest; for there are eight ‘gatru?’ on the one
‘sequence of stomas’ in the Abhiplava has already been referred to (p. 148, note 1). Another source of change, in the Abhiplava, is the peculiar way in which the Brahmasd4man (or Brahmanfkhamsin’s Prishéhastotra) is varied from day to day. For, whilst during the months preceding the Vishuvat day, the Abhivarta tune is used for this stotra on each day, but with different Pragatha verses chanted thereto from day to day; during the second half of the year, on the other hand, the same text (SAma-veda II, 806) is used throughout, whilst its tune is varied from day to day. Since in the second half of the year the order of the days of the Présh/hya-shadaha must be reversed, whilst this is optionally the case as regards the Abhiplava, this feature can hardly be referred to here. :
Since in the second half of the year the order of the days of the Présh/hya-shadaha must be reversed, whilst this is optionally the case as regards the Abhiplava, this feature can hardly be referred to here. :
1 The ‘grivak’ thus, as far as man is concerned, include not only the seven cervical vertebrae, but also the upper seven dorsal vertebrae, being those to which the true ribs are attached. It is worth remarking, however, that in large birds such as the eagle, the neck itself consists of fourteen vertebrae.
2 The St. Petersb. Dict. takes ‘gatru’ in the sense of ‘ tuberculae costarum,’ or tubercles of the ribs, the projections near the ‘heads’. of the ribs where these join the spinal vertebrae; this conjectural meaning being based on VIII, 6, 2, 10, where the ribs are said to be fastened on both sides to the kikasi# (?sternum) and the. gatravak. Against this conjecture (as the Dict. remarks) is the circumstance that the gatravah are here said to form part of the chest; and, besides, the tubercle of the rib is not a separate bone, and would hardly be likely to be specially singled out in this
M 2
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side, and eight on the other, and the chest itself is the seventeenth : therefore the Saptadasa (stoma) is the chest.
12. The Ekavimsa (twenty-one-versed hymn-form) is the belly, for inside the belly there are twenty ‘kunt4pa ',’ and the belly is the twenty-first: therefore the Ekavismsa (stoma) is the belly.
13. The Triava (thrice nine-versed hymn-form) is the two sides (p4rsva);—there are thirteen ribs (parsu) on the one side, and thirteen on the other 2, and the sides make up the thrice ninth: therefore the Trizava (stoma) is the two sides.
14. The Trayastrimsa (thirty-three-versed hymnconnection. Perhaps, therefore, the gatravah may rather be the costal cartilages connecting the seven true ribs with the sternum, and along with them the ligament of the collar-bone where it joins the sternum; in which case the former passage would have to be understood in the sense that the ribs are on both (the right and left) sides fastened on to the costal cartilages and (through them) to the ‘kikas44,’ the breast-bone, or rather the several bones or plates of which the sternum consists, as articulated with the clavicles and the true ribs. It is possible, however, that ‘ktkasih’ may have a different meaning from that here assigned to it, in ace. with the St. Petersb. Dict. Indeed, one would expect the ‘ kikasah’ and ‘gatravah’ on different ends of the ribs.
1 The meaning of ‘kuntapa’ is likewise doubtful. The St. Petersb. Dict. suggests that certain glands may be intended thereby; but possibly the term may refer to the transverse processes (forming spikes, so to speak ; cf. kunta) on both sides of the ten lower spinal vertebrae below the vertebra of the last true rib,—i. e. of the five lower dorsal, and the five lumbar vertebrae.
kunta) on both sides of the ten lower spinal vertebrae below the vertebra of the last true rib,—i. e. of the five lower dorsal, and the five lumbar vertebrae.
2 The clavicle, or collar-bone, would thus seem to be classed along with the ribs. Rather peculiar, in the anatomical phraseology employed in the Braéhmaza, is the collateral use of ‘parsu’ and ‘prishA’ for ‘rib’; and it is by no means clear that there is no distinction between the two terms. In connection with the Retafsik bricks the term ‘prishfi’ seems to be invariably used,— cf, VIII, 6, 2, 7, a8 against ib. paragraph 10 (parsu).
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form) is the spine; for there are thirty-two ‘kardkara!’ of that (spine), and the spine itself is the thirty-third : therefore the Trayastrimsa (stoma) is the spine.
15. The Abhigit is the same as this right ear; the first Svaras4man is this white part of the eye, the second the black part, and the third the pupil; the Vishuvat is the nose, the first backward Svarasiman is this pupil of the eye, the second the black, and the third the white part thereof.
16. The Visvagit is the same as this left ear; the Prishéhya and Abhiplava have been told; the Go and Ayus are the two downward breathings which there are (in the body); the Dasardtra the limbs, the Mah4vrata is the mouth; and the Udayantya Atiratra the up-breathing, for by means of the upbreathing men go upwards (ud-yanti): such is that year as established in the body ; and, verily, whosoever thus knows that year as established in the body, establishes himself by offspring and cattle in this, and by immortality in the other, world.
Tutrp ApuyAya. First BRAHMANA.
1. ‘Seeing that all this threefold universe keeps passing into one another, O B4laki, how is it that
1 This is another term, the exact meaning of which is somewhat doubtful. The St. Petersb. Dict. takes ‘karfkara’ to refer to the vertebrae of the spinal column; and if that be correct, the term would seem to include not only the twenty-four joints of the backbone down to the last lumbar vertebrae, but also the appendages of the spine, viz. the sacrum with its five, and the coccyx with its four pieces: this, it is true, yields thirty-three, instead of thirty-two, parts, but it seems scarcely possible in any other way—as, for instance, by taking into account the epiphysial plates between the vertebrae, along with the latter—to arrive at a total approximating that mentioned in the above passage.
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these,—to wit, the sacrifice, Man, and PragApati,— do not exceed one another ?
2. Seeing that the upward Stomas follow the sacrifice, fitting themselves by repetitions with Sdmans, how do they enter man, and how do they become united with the vital airs ?
3. The Prayamiya Atiratra, the Katurvimsa day, the four Abhiplavas, and the Przsh¢Aya (shadaha) :— how do these enter man, and how do they become united with the vital airs ?