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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
121. 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. x XII KANDA, 2 ADHYAYA, I BRAHMANA, I. 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.
22. 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 146 SATAPATHA-BRAHMANA. 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
3Cf. 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. L2 148 SATAPATHA-BRAHMANA. 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’,
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
121. 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. x XII KANDA, 2 ADHYAYA, I BRAHMANA, I. 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.
22. 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 146 SATAPATHA-BRAHMANA. 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
3Cf. 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. L2 148 SATAPATHA-BRAHMANA. 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’,
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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