The Satapatha-Brâhmana, Part V — SBE Vol. 44 (trans. Julius Eggeling, 1900)
The translator’s English as printed (Julius Eggeling). The original-language text is not held; names are romanised as the translator printed them.
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, PratignAsfitra, 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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p. 162
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 Pangadasa (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
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p. 164
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.
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, PratignAsfitra, 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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p. 162
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 Pangadasa (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
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p. 164
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.
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