* The difference between the Abhiplava-sha</aha and the Pr/'shMya-sha</aha was thus explained in part iii, introd., p. xxi, note 2 : — • In both kinds of sha^aha, the Pr/sh/Aa-stotras (at the Mddhyandina-savana) are performed in the ordinary way — viz. either in the Agnish/bma or the Ukthya way (see ib., p. xvi, note 2, as the correct reference is);— but whilst, in the Abhiplava- sha</aha, the Ralhantara and Br/*hat-sdmans are used for the Hotr^s PrfshMa-stotra on alternate days, the Pr^*shMya-sha</aha requires a different Pri'shMa-saman on each of the six days. The two kinds of sha^ahas 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-shaflfaha, the sequence of Stomas (the first four of which, viz. Trivrit, Pa^^daxa, Saptadaja, and Ekavuwja, are only used) varies from day to day in this way: i. Gyotish/oma ; 2. Gosh/oma ; 3. Ajoish/oma; 4. Gosh/oma ; 5. Ayush/Dma ; 6. ffyotish/bma (for the difference between these, see part iv, p. 287, note 2). It will thus be seen that the Abhiplava has the ' gyoi\h (stoma) ' on both sides, on the first and the last days. For the Hotrfs Pri'shMa-stotra on these succes- sive days the Rathantara-sdman and Br/bat-siman are used ; and, as the Gosh/oma and Ayush/oma are Ukthya-days, the usual practice which requires the Br/bat-sfiman for such days, is not followed ; just as the final Gyotish/oma in this case requires the Bribat-sdman. — As regards the Prish/Aya-sha</aha, each successive day requires for its stotras a single Stoma, in the ascending order: Trivnlt, Pa^^da^a, Saptadaja, Ekaviwja, Triwava, Trayastri»»ja ; — a different Pr/sh/^a-sdman being used for the HotrTs Pnsh/-fai-
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XII kAjVDA, 2 ADHYAyA, 2 BRAHMAiVA, 4. 1 49
and the Pr^sh/Aya 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 Pr/sh/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 FrzshiAysi ^ 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 DayarS.tra, and the two wheels
are the Pr/sh/Aya 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/
4. * Let him make the Presh/Aya and Abhiplava two warps V 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 Cryotish/oma, — whence it has '^otis' on one side only.
* This * pr/sh/AyapratishMite ' looks rather strange, — perhaps the correct reading is ' prish/Aapratish/Aite,' 'established on the pr/sh/^-samans'; unless, indeed, ' pratishMita ' has to be under- stood here to refer to the Abhiplava, as the established, or ordinary, Shai/aha, which doubtless would make the best sense, — 'those two wheels of the gods, the Pri'shMya and the established (Abhiplava-) sha^ha/
* 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. Petersb.
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1 50 .JATAPATHA-BRAHMAiVA.
Stotras and 6astras 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 Agnishfomas amount to nine in a month ^ ;
— 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 ^
Diet., 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 corrapt to be of much use.
* This is a doubtful rendering of *ekoti/ Though, doubdess, the juxtaposition of < ekoti ' and ' samdnam (itim ' cannot be accidental, the word * iiti ' may probably have a different derivation and meaning in the two occurrences. Cf. Kern, Saddharmapwi</arf ka, introd., p. xvii; Joum. of the Pili 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 Abhiplava- sha^ikhas and one Pr2shMya-sha</aha are performed. Now, the six days of the Abhiplava-sha^aha consist of i. Agnish/oma; 2-5. Ukthyas ; 6. Agnish/oma ; and those of the Pr/shMya-sha<ikha of I. Agnish/oma; 2. j. Ukthya; 4. Sho^ajin; 5. 6. Ukthya. For the four Abhiplavas and the one Prish/jiya of each month this, accordingly, gives nine Agnish/omas, twenty Ukthyas, and one Sho^a^n (counted, however, as an Ukthya in paragraphs 6 and 7).
' The reason why the Sun is so often referred to as the twenty- first 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,
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XII KANDA, 2 ADHYAyA, 2 BRAHMAiVA, 8. I5I
— that consummation (he attains), and by that con-
summation 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
Br^Tiatl metre \
7. The Agnish/omas amount to thirty-four in
a month * — for the obtainment of all the gods ; for
there are thirty-three gods, and Pra^pati is the
thirty-fourth. And there is one Ukthya with the
ShodsLsin (stotra) ; for the Ukthya means food, and
the Sho/Za^in 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
Pnsh/Aya and Abhiplava (-sha^/ahas).
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 ^ ekavi/72^.' Cf. A. HiUebrandt, 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 Agnish/omas (of paragraph 5) with the Bnhati metre which consists of four pddas of nine syllables each.
• This number is evidently arrived at by counting the twenty Ukthyas as Agnish/omas (hence 9+20), and adding thereto five more Agnish/omas obtained by the calculation referred to in para- graph 1 2 (see note thereon), according to which the characteristic Stotras and .Sastras of the Ukthya make one additional Agnish/oma in every four Ukthyas. The Shotiliajiny thus, is not taken into account in this cakulation.
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152 DATAPATH A-BRAhMAJVA.
9. Now, the Adityas and the.Ahgiras, both of
them sprung from Pra^pati, were contending
together saying, *We shall be the first to reach
heaven, — we shall be the first ! '
10. By means of four Stomas, four Pr/sh/Aas ^, 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.
1 1. By means of all the Stomas, all the Pr/sh/Aas \
and heavy (complicated) hymn-tunes, the Angiras,
coming after (the gods), as it were^ touched (reached)
the heavenly world ; and inasmuch as they touched
(sprts) it, it (this six-days' period) is called Przsh/Aya*.
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
(trivret), the fifteen-versed, the seventeen-versed, and
the twenty-one-versed one ; or a three-days' Abhi-
plava, for it is of three orders — G^yotis, Go, and
^ Besides the Rathantara and Bnliat, used on alternate days for the Hotrrs Pr/sh/Aa-stotra at the Abhiplava, the Vimadev}'a and Kileya-sSmans, used on each day for the Maitrivaru^ia's and AkkMv^z's Pn'shMa-stotras, seem to be counted here as making up the four Pr/shMa-sdmans of the Abhiplava-sha(/aha. 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.-BrShm. IV, 17, 5, where the Angiras are said to have reached heaven sixty years after the Adit}'as«
* This etymology is of course not meant to be taken seriously, the word *prish//5ya* being derived from 'prish/(5a,' 'back' (XII, I, 4, I).
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XII KAJVDA, 2 ADHYAyA, 2 BRAhMAJVA, 1 5. I53
A3ais ^ ; or a two-days' Abhiplava, for there are
two Simans (used) in it — the Br/hat and the
Rathantara ^ ; or a one-day's Abhiplava, for it is
performed with the Stomas of a one-day's (Soma-,
sacrifice ^). 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 Kau^Ambeya* Kausurubindi
dwelt with UddAlaka Aru;«i 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 Virif consists of ten syllables, and the
sacrifice is of Viri^ 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 ; —
* See p. 148, note; part iv, p. 287, note 2.
^ These two principal Pn'shMa-sdmans are used on alternate days of the Abhiplava-sha^/aha for the first (or Holn's) Pnsh/fe- stotra at the midday-service.
' Viz. with the four Stomas used at the ordinary Agnish/bma- sacrifice.
* Whilst the Agnish/oma includes twelve Stotras and twelve ^astras, the Ukthya-sacrifice has three additional (Uktha-) Stotras and ^astras, which in the four Ukthya days of the Abhiplava- sha^ha make up another twelve chants and twelve recitations.
' That is, either a descendant of Kuf&mba ; or, as Harisvdmin takes it, a native of the city Kaujimbi ; cf. Weber, Ind. Stud. I, p. 193. — Prakf7'sh/Sabh(ipati-kof4mbiniv&si-kusurabindasyipatyam ; MS. comm.
' Harisvdmin applies to the father the epithet ' mahdy^ika,* or performer of the great sacrifices.
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154 DATAPATH A-BRAHMAi>rA .
1 6. But how many are there really?' — 'Eight,*
he replied. — ' Eight, indeed/ he said ; * for the
GSyatrl consists of eight syllables, and the sacrifice
is of GAyatrt nature ; —
1 7. But how many are there really ? ' — ' Seven,'
he replied. — ' Seven, indeed,* he said ; ' for there are
seven metres (successively) increasing by four (syl-
lables), 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 (Atiritra ^) ; —
