Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The 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!’ 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). XI1 KANDA, 2 ADHYAYA, 2 BRAHMANA, 15. 153 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.
2But 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. 154 SATAPATHA-BRAHMANA. 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.
3These 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,’ 156 SATAPATHA-BRAHMANWA, 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,
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.
1The 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!’ 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). XI1 KANDA, 2 ADHYAYA, 2 BRAHMANA, 15. 153 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.
2But 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. 154 SATAPATHA-BRAHMANA. 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.
3These 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,’ 156 SATAPATHA-BRAHMANWA, 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,
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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