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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1’"—‘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 Prishéha- XII KANDA, 2 ADHYAYA, 2 BRAHMANA, 4. 149 and 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.’
23. 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. 150 SATAPATHA-BRAHMANA. ’ 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
3Now, 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. 152 SATAPATHA-BRAHMANA. 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 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.
1’"—‘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 Prishéha- XII KANDA, 2 ADHYAYA, 2 BRAHMANA, 4. 149 and 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.’
23. 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. 150 SATAPATHA-BRAHMANA. ’ 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
3Now, 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. 152 SATAPATHA-BRAHMANA. 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 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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