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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
12. 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). XII KANDA, 2 ADHYAYA, 3 BRAHMANA, 5. 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-
25. 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. 158 SATAPATHA-BRAHMANA. 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). XII KANDA, 2 ADHYAYA, 3 BRAHMANA, II. 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 ?’
3g. 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 . 160 SATAPATHA-BRAHMANA. 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, X11 KANDA, 2 ADHYAYA, 4 BRAHMANA, 5. 161 (opening) day! is speech, for by means of speech men undertake (4rabh) whatever they do undertake.
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.
12. 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). XII KANDA, 2 ADHYAYA, 3 BRAHMANA, 5. 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-
25. 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. 158 SATAPATHA-BRAHMANA. 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). XII KANDA, 2 ADHYAYA, 3 BRAHMANA, II. 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 ?’
3g. 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 . 160 SATAPATHA-BRAHMANA. 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, X11 KANDA, 2 ADHYAYA, 4 BRAHMANA, 5. 161 (opening) day! is speech, for by means of speech men undertake (4rabh) whatever they do undertake.
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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