Fetching
One moment.
Fetching
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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1kunta) 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. 2 The clavicle, or collar-bone, would thus seem to be classed along with the ribs. Rather peculiar, in the anatomical phraseology employed in the Braéhmaza, is the collateral use of ‘parsu’ and ‘prishA’ for ‘rib’; and it is by no means clear that there is no distinction between the two terms. In connection with the Retafsik bricks the term ‘prishfi’ seems to be invariably used,— cf, VIII, 6, 2, 7, a8 against ib. paragraph 10 (parsu). XIL KANDA, 3 ADHYAYA, I BRAHMANA, I. 165 form) is the spine; for there are thirty-two ‘kardkara!’ of that (spine), and the spine itself is the thirty-third : therefore the Trayastrimsa (stoma) is the spine. 15. The Abhigit is the same as this right ear; the first Svaras4man is this white part of the eye, the second the black part, and the third the pupil; the Vishuvat is the nose, the first backward Svarasiman is this pupil of the eye, the second the black, and the third the white part thereof. 16. The Visvagit is the same as this left ear; the Prishéhya and Abhiplava have been told; the Go and Ayus are the two downward breathings which there are (in the body); the Dasardtra the limbs, the Mah4vrata is the mouth; and the Udayantya Atiratra the up-breathing, for by means of the upbreathing men go upwards (ud-yanti): such is that year as established in the body ; and, verily, whosoever thus knows that year as established in the body, establishes himself by offspring and cattle in this, and by immortality in the other, world. Tutrp ApuyAya. First BRAHMANA. 1. ‘Seeing that all this threefold universe keeps passing into one another, O B4laki, how is it that 1 This is another term, the exact meaning of which is somewhat doubtful. The St. Petersb. Dict. takes ‘karfkara’ to refer to the vertebrae of the spinal column; and if that be correct, the term would seem to include not only the twenty-four joints of the backbone down to the last lumbar vertebrae, but also the appendages of the spine, viz. the sacrum with its five, and the coccyx with its four pieces: this, it is true, yields thirty-three, instead of thirty-two, parts, but it seems scarcely possible in any other way—as, for instance, by taking into account the epiphysial plates between the vertebrae, along with the latter—to arrive at a total approximating that mentioned in the above passage. 166 SATAPATHA-BRAHMANA. these,—to wit, the sacrifice, Man, and PragApati,— do not exceed one another ? 2. Seeing that the upward Stomas follow the sacrifice, fitting themselves by repetitions with Sdmans, how do they enter man, and how do they become united with the vital airs ? 3. The Prayamiya Atiratra, the Katurvimsa day, the four Abhiplavas, and the Przsh¢Aya (shadaha) :— how do these enter man, and how do they become united with the vital airs ?
23. The Prayamiya Atiratra, the Katurvimsa day, the four Abhiplavas, and the Przsh¢Aya (shadaha) :— how do these enter man, and how do they become united with the vital airs ? 4. Fitted out with the Abhigit, the SvarasAmans join the Vishuvat on both sides :—how do these enter man, and how do they become united with the vital airs ? 5. Setting out with the Trivrzt, fitted out with the (Pa#éadasa and) Saptadasa, and ending with the Trayastrimsa ; with (the series of stomas increasing) successively by four (syllables!) :—how do these enter man, and how do they become united with the vital airs?’ 6. The Trivrzt is his head, the Paséadasa his neck; and the chest, they say, corresponds to the Saptadasa ; the Ekavimsa they make the belly, and 1 The Trivrit, or nine-versed stoma, is, however, followed by the Paftkadasa, or fifteen-versed stoma—the thirteen-versed form not being in ordinary use—and these are succeeded by the Saptadasa (17), Ekavimsa (21), &c. Possibly, however, this last sentence may refer to the six days of the Prish/hya-shadaha for which the stomas consisting of 9,15, 17, 21, 27 and 33 verses respectively are used. On the Abhigit day, each of the first four stomas is used in succession for three stotras, the four hymn-forms thus making up the twelve stotras of the Agnishfoma. On the Visvagit day, on the other hand, only three stomas are used— the Trivrit, Pa#zadasa, and Saptadasa—four stotras being assigned to each of these three hymn-forms. X11 KANDA, 3 ADHYAYA, I BRAHMANA, 9. 167 the two sides, by means of the Trizava, correspond to the ribs. 7. The Abhiplavas on both sides (of the Vishuvat) are his arms, the Prsh¢ya is the back,—-so say the wise; and his spine the Brahmamas fashion in the year by means of the (series of stomas increasing) successively by four (syllables). 8. The Abhigit and Visvagit are his ears; and his eyes, they say, correspond to the Svaras4mans ; the Vishuvat, they say, is the breath of the nostrils ; and the Go and Ayus are those two downward breathings. 9g. The Dasaratra they call his limbs, and the Mahavrata the Brahmazas fashion (arrange) so as to be the mouth in the year! ;—the Supreme Self has entered into that year endowed with all stomas and with all simans: having fashioned him alike with the body, the sage is seated free from pain? on the heights of the ruddy one (the sun).
3;—the Supreme Self has entered into that year endowed with all stomas and with all simans: having fashioned him alike with the body, the sage is seated free from pain? on the heights of the ruddy one (the sun). ' Though the Maffavrata day is actually the last day but one of the one year’s sacrificial session, whilst the Katurvimsa day is the second, these two days mark really the end and beginning of the year, whilst the nominal first and last days of the sessional performance may be considered as consisting of mere preliminary and concluding (winding-up) rites. The above symbolic identification of the Mah4vrata with the mouth of Agni-Pragpati, the Year, might thus lead one to suppose (as, indeed, is done by Prof, Hillebrandt, Die Sonnwendfeste in Alt-Indien, p. 11) that if two such annual sessions were immediately to succeed each other, the Mahfvrata and Katurvimsa would fall on one and the same day. The Mahfvrata, representing (at least symbolically) the winter-solstice, would thus mark both the end and the beginning of two successive solar periods. ® Literally, with unborn pain (or, with the pain of one unborn). 168 SATAPATHA-BRAHMANA. Seconp BRAHMANA. 1. The Year is Man! :—‘ Man’ is one unit, and ‘year’ is another, and these now are one and the same ;—there are in the year the two, day and night, and in man there are these two breathings, and these now are one and the same ;—there are three seasons in the year, and these three breathings in man, and these (two) now are one and the same ;— ‘ samvatsara (year) ' consists of four syllables, and so does ‘ yagamana (sacrificer),’ and these (two) now are one and the same ;—there are five seasons in the year, and these five breathings in man, and these (two) now are one and the same ;—there are six seasons in the year, and these six breathings in man, and these (two) now are one and the same ;—there are _ seven seasons in the year, and these seven breathings in man, and these (two) now are one and the same. 2, There are twelve months in the year, and these twelve breathings in man, and these (two) now are one and the same;—there are thirteen months in the (leap-) year, and these thirteen (channels of) breathings in man, the navel being the thirteenth, and these (two) now are one and the same ;—there are twenty-four half-months in the year, and this man is twenty-four-fold, being possessed of twenty fingers and toes and four limbs; and these (two) now are one and the same ;—there are twentysix half-months in the (leap-) year, and this man is twenty-six-fold, the two feet making up the twentysix; and these (two) now are one and the same. 3. And there are three hundred and sixty nights ’ Or, the man, identified with the Sacrificer. XII KANDA,’ 3 ADHYAYA, 2 BRAHMANA, 8. 169
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.
1kunta) 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. 2 The clavicle, or collar-bone, would thus seem to be classed along with the ribs. Rather peculiar, in the anatomical phraseology employed in the Braéhmaza, is the collateral use of ‘parsu’ and ‘prishA’ for ‘rib’; and it is by no means clear that there is no distinction between the two terms. In connection with the Retafsik bricks the term ‘prishfi’ seems to be invariably used,— cf, VIII, 6, 2, 7, a8 against ib. paragraph 10 (parsu). XIL KANDA, 3 ADHYAYA, I BRAHMANA, I. 165 form) is the spine; for there are thirty-two ‘kardkara!’ of that (spine), and the spine itself is the thirty-third : therefore the Trayastrimsa (stoma) is the spine. 15. The Abhigit is the same as this right ear; the first Svaras4man is this white part of the eye, the second the black part, and the third the pupil; the Vishuvat is the nose, the first backward Svarasiman is this pupil of the eye, the second the black, and the third the white part thereof. 16. The Visvagit is the same as this left ear; the Prishéhya and Abhiplava have been told; the Go and Ayus are the two downward breathings which there are (in the body); the Dasardtra the limbs, the Mah4vrata is the mouth; and the Udayantya Atiratra the up-breathing, for by means of the upbreathing men go upwards (ud-yanti): such is that year as established in the body ; and, verily, whosoever thus knows that year as established in the body, establishes himself by offspring and cattle in this, and by immortality in the other, world. Tutrp ApuyAya. First BRAHMANA. 1. ‘Seeing that all this threefold universe keeps passing into one another, O B4laki, how is it that 1 This is another term, the exact meaning of which is somewhat doubtful. The St. Petersb. Dict. takes ‘karfkara’ to refer to the vertebrae of the spinal column; and if that be correct, the term would seem to include not only the twenty-four joints of the backbone down to the last lumbar vertebrae, but also the appendages of the spine, viz. the sacrum with its five, and the coccyx with its four pieces: this, it is true, yields thirty-three, instead of thirty-two, parts, but it seems scarcely possible in any other way—as, for instance, by taking into account the epiphysial plates between the vertebrae, along with the latter—to arrive at a total approximating that mentioned in the above passage. 166 SATAPATHA-BRAHMANA. these,—to wit, the sacrifice, Man, and PragApati,— do not exceed one another ? 2. Seeing that the upward Stomas follow the sacrifice, fitting themselves by repetitions with Sdmans, how do they enter man, and how do they become united with the vital airs ? 3. The Prayamiya Atiratra, the Katurvimsa day, the four Abhiplavas, and the Przsh¢Aya (shadaha) :— how do these enter man, and how do they become united with the vital airs ?
23. The Prayamiya Atiratra, the Katurvimsa day, the four Abhiplavas, and the Przsh¢Aya (shadaha) :— how do these enter man, and how do they become united with the vital airs ? 4. Fitted out with the Abhigit, the SvarasAmans join the Vishuvat on both sides :—how do these enter man, and how do they become united with the vital airs ? 5. Setting out with the Trivrzt, fitted out with the (Pa#éadasa and) Saptadasa, and ending with the Trayastrimsa ; with (the series of stomas increasing) successively by four (syllables!) :—how do these enter man, and how do they become united with the vital airs?’ 6. The Trivrzt is his head, the Paséadasa his neck; and the chest, they say, corresponds to the Saptadasa ; the Ekavimsa they make the belly, and 1 The Trivrit, or nine-versed stoma, is, however, followed by the Paftkadasa, or fifteen-versed stoma—the thirteen-versed form not being in ordinary use—and these are succeeded by the Saptadasa (17), Ekavimsa (21), &c. Possibly, however, this last sentence may refer to the six days of the Prish/hya-shadaha for which the stomas consisting of 9,15, 17, 21, 27 and 33 verses respectively are used. On the Abhigit day, each of the first four stomas is used in succession for three stotras, the four hymn-forms thus making up the twelve stotras of the Agnishfoma. On the Visvagit day, on the other hand, only three stomas are used— the Trivrit, Pa#zadasa, and Saptadasa—four stotras being assigned to each of these three hymn-forms. X11 KANDA, 3 ADHYAYA, I BRAHMANA, 9. 167 the two sides, by means of the Trizava, correspond to the ribs. 7. The Abhiplavas on both sides (of the Vishuvat) are his arms, the Prsh¢ya is the back,—-so say the wise; and his spine the Brahmamas fashion in the year by means of the (series of stomas increasing) successively by four (syllables). 8. The Abhigit and Visvagit are his ears; and his eyes, they say, correspond to the Svaras4mans ; the Vishuvat, they say, is the breath of the nostrils ; and the Go and Ayus are those two downward breathings. 9g. The Dasaratra they call his limbs, and the Mahavrata the Brahmazas fashion (arrange) so as to be the mouth in the year! ;—the Supreme Self has entered into that year endowed with all stomas and with all simans: having fashioned him alike with the body, the sage is seated free from pain? on the heights of the ruddy one (the sun).
3;—the Supreme Self has entered into that year endowed with all stomas and with all simans: having fashioned him alike with the body, the sage is seated free from pain? on the heights of the ruddy one (the sun). ' Though the Maffavrata day is actually the last day but one of the one year’s sacrificial session, whilst the Katurvimsa day is the second, these two days mark really the end and beginning of the year, whilst the nominal first and last days of the sessional performance may be considered as consisting of mere preliminary and concluding (winding-up) rites. The above symbolic identification of the Mah4vrata with the mouth of Agni-Pragpati, the Year, might thus lead one to suppose (as, indeed, is done by Prof, Hillebrandt, Die Sonnwendfeste in Alt-Indien, p. 11) that if two such annual sessions were immediately to succeed each other, the Mahfvrata and Katurvimsa would fall on one and the same day. The Mahfvrata, representing (at least symbolically) the winter-solstice, would thus mark both the end and the beginning of two successive solar periods. ® Literally, with unborn pain (or, with the pain of one unborn). 168 SATAPATHA-BRAHMANA. Seconp BRAHMANA. 1. The Year is Man! :—‘ Man’ is one unit, and ‘year’ is another, and these now are one and the same ;—there are in the year the two, day and night, and in man there are these two breathings, and these now are one and the same ;—there are three seasons in the year, and these three breathings in man, and these (two) now are one and the same ;— ‘ samvatsara (year) ' consists of four syllables, and so does ‘ yagamana (sacrificer),’ and these (two) now are one and the same ;—there are five seasons in the year, and these five breathings in man, and these (two) now are one and the same ;—there are six seasons in the year, and these six breathings in man, and these (two) now are one and the same ;—there are _ seven seasons in the year, and these seven breathings in man, and these (two) now are one and the same. 2, There are twelve months in the year, and these twelve breathings in man, and these (two) now are one and the same;—there are thirteen months in the (leap-) year, and these thirteen (channels of) breathings in man, the navel being the thirteenth, and these (two) now are one and the same ;—there are twenty-four half-months in the year, and this man is twenty-four-fold, being possessed of twenty fingers and toes and four limbs; and these (two) now are one and the same ;—there are twentysix half-months in the (leap-) year, and this man is twenty-six-fold, the two feet making up the twentysix; and these (two) now are one and the same. 3. And there are three hundred and sixty nights ’ Or, the man, identified with the Sacrificer. XII KANDA,’ 3 ADHYAYA, 2 BRAHMANA, 8. 169
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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